An exposition with practicall observations continued upon the twenty-second, twenty-third, twenty-fourth, twenty-fifth, and twenty-sixth chapters of the book of Job being the summe of thirty-seven lectures, delivered at Magnus near London Bridge. By Joseph Caryl, preacher of the Word, and pastour of the congregation there.

AN EXPOSITION WITH Practicall Observations UPON The Twenty-two , Twenty-three , Twenty-foure , Twenty-five , and Twenty-sixe Chapters of the Booke of JOB .

JOB , Chap. 22. Vers. 1 , 2 , 3 , 4.

1. Then Eliphaz the Temanite answered and said ,

2. Can a man be profitable unto God , as hee that is wise may be profitable unto himselfe ?

3. Is it any pleasure to the Almighty that thou art righous ? or is it gain to him that thou makest thy ways perfect ?

4. Will he reprove thee for feare of thee ? or will he enter with thee into judgement ?

ELIPHAZ now enters his third and last contest with Job ; in which some tell us that he behaveth himselfe like a man who seekes Victory rather then Truth : who though he hath been sufficiently answered , yet will not seem to be overcome ; yea that he takes up the same weapons to maintain this third , with which hee maintain'd his two former Encounters ; The first in the fourth and fifth Chapters , and the second in the 15th . as if he were resolved to contradict , though he could not confute the reasons wherewith Job had made his defence .

But as such a carriage as this in Disputation is altogether vaine in it selfe , so it is most uncomely in a wise and godly man ; who ought not to refuse truth and reason though spoken by an Adversary , but rather modestly to sit downe and confesse his own errour and mistaking : And therefore though Eliphaz in this answer or triplication doth but roule the same stone , and move upon the same hinge in generall ; still adjudging Job to suffer for his sinne , and to be punisht as an evill doer ; yet he puts all into a new method , and varies the sceane or manner of his argumentation , which may be reduced to this forme ; as if Eliphaz had said : O Job ! if thou sufferest all these evills for some cause ( as certainely thou dost , for these things could not come by chance , but by the wise disposure and providence of God ) then that cause or reason for which thou sufferest , must either be found in God or in thy selfe : If thou sayest the reason is in God , and that he doth it by his prerogative , thou dost rashly intrude thy selfe into his secrets , and art over-bold or curious in searching into his hidden counsells ; and when thou hast made out thy conjectures , we may as easily denie as thou dost affirm : but if thou hast recourse to , and refl●ctest upon thy owne selfe for the cause of thy sorrows and sufferings , surely thou canst finde out or pitch upon nothing else but thy sinfulnesse and abounding transgressions , which while thou refusest to acknowledg , thou dost but harden thy heart against God , and growest impatient under the rebukes of his afflicting hand , therefore I admonish thee to repent , &c. This seems to be the summe of that whole discourse which Eliphaz gives in this Chapter , as will further appear in the explication of the parts .

Againe we may contract his scope and give it in this briefe ; Job having constantly affirmed against his friends , that God equally afflicts the righteous and the wicked : and having said ( which might have gained respect to what he was about to say ) that hee pleaded for God ( Chap. 21.4 . As for me , is my complaint to man , or for man , no , it is to God , or in Gods behalf . ) Hereupon Eliphaz taxes him with this presumption , as if he would needs undertake to be a patron for God , and so to bring him in some advantage , or to stand him in stead , for the maintaining of his cause ; therefore he begins his speech with this chiding expostulation ; Can man be profitable unto God ? or ( suppose thou wert ( which I shall presently disprove ) as thou hast often boasted , righteous , yet ) is it any pleasure to the Almighty that thou art righteous ?

This seems to be the intent of the whole Chapter , in which we may further take notice of two distinct parts . The first is reprehensory , Eliphaz reproves and rebukes Job sorely , to the end of the 20. verse .

The second is hortatory ; Eliphaz moveth Job earnestly to repentance , in which he coucheth many Promises , and gives Assurance that it shall not be in vaine , from the 20th ver. to the end of the Chapter ; Acquaint now thy selfe with him , and be at peace , thereby good shall come unto thee , &c.

The first part , his reprehension begins at the second vers .

V. 2. Can a man be profitable unto God ?

There are three readings of these words . First thus , Can a man be compared to God ? Numquid Deo comparari potest homo etiam cum perfectae fuerit scientiae . Vulg. Some labour much in the defence of this reading , but I shall not stay upon it . For though it be a truth that man cannot be compared to God , how wise or how good soever he is . What 's the wisdome or the goodnesse of man to God ? Yet the Originall Text doth not freely yeeld it selfe up to that translation which bears this truth .

2. Master Broughton renders thus . Can the humane wight teach the Omnipotent ? that word which we render to be profitable , he , Quidam verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro docere exponunt in utroque hamistichio . Merc. to Teach ; The Chaldee Paraphrase favours this translation , and some render it so in both parts of the verse ; Can a man teach God , As he that is wise may teach himselfe ? If a man should be so bold to take upon him to teach God , would God regard his teachings ? but I shall passe by this also , especially considering that Eliphaz had no reason to tax Job with such a Presumption , as if he had taken upon him to direct God how to order his affaires ; when as Job himselfe ( Chap. 21. v. 22. ) had strongly repressed and condemned such a boldnesse . Shall any teach God knowledge ? Job having so lately exalted God above mans teaching ( as was shewed in opening that verse ) it is not probable that Eliphaz should reprove him , as conceiting himselfe wise enough to teach God : Or that he thought Job either had done , or was about to doe that which with his last breath almost , he confessed no man could do .

The third is our reading , Can a man be profitable unto God ? Can a man ? he doth not mean an ordinary weak , sickly , frail man ; but a man , yea any man at his best : the word here used notes a man in his health , strength , and glory ; a man in the flower and perfection not only of his naturall abilities , but in the richest furniture and array of his acquired , yea inspired abilities . Take this man , a man of these atttainments , a man thus accomplisht , and Can he be profitable to God ? For as when the Psalmist saith ( Psal. 33.17 . ) A horse is a vaine thing to save a man ; By the horse there , wee are not to understand a leane , poor , weak , slow-pac'd horse , or a strong , swift horse unman'd ; Such a horse indeed is a very vain thing to save a man by ; Such a horse may do a man more hurt then help when hee comes into danger ; but the Psalmist means a horse of the greatest strength , courage , and swiftnesse : A horse exactly man'd , and taught all his postures , even such a horse is a vaine thing to save a man . Againe , when the Scripture saith , Christ came to save sinners , we must not understand it of lesser , lower , or of the ordinary sort of sinners only , but even of the highest and the greatest , for such Jesus Christ came to save as well as the least of sinners . So here when 't is said , Can a man be profitable to God ? we must expound it of the highest , of the learnedst , of the holiest , of the best of men ; Can a man be profitable unto God ? The word is El , The strong God ; Can the strongest man be profitable unto the strong , the mighty , the omnipotent , the Almighty God ? Can he be profitable ? Can he bring any advantage , gaine , or profit to God ? Should he reason with unprofitable talke ( saith Eliphaz . Chap. 15.3 . ) or with words that bring in no Profit ? A word of the same root , signifies a Treasurer , who is a keeper of publique Profits ( Esay 22.15 . ) Goe , get thee unto this Treasurer , even unto Shebna . Can a man be profitable ? Thus Eliphaz reproves Job for insisting so often upon his own innocency , as if that were an Advantage to God ? As if he had said , how holy or righteous soever any man is , the Lord receives no advantage by him . So that Eliphaz ( it seems ) apprehended Job trusting or boasting of somewhat in himselfe , as if he had thought God his debtor , or that hee had done somewhat for which God was beholding to him . And upon this ground , that God is debtor , or beholding to no man ; Eliphaz undertakes Job : And though his supposition was false , yet his position was true , and gives us this profitable observation , That the best of men cannot oblige God , or merit any thing at his hand .

That which is our duty to doe , cannot merit when we have done it . We cannot oblige either God or man by performing our owne obligation . Thus Christ argues , Luk. 17.7 . Which of you having a servant ploughing or feeding Cattell , will say unto him by and by when he is come from the field , goe and sit downe to meate ? And will not say unto him , make ready wherewith I may sup , and gird thy selfe , and serve me , till I have eaten and drunken , and afterward thou shalt eate and drinke . Doth he thanke that servant because he did the things that were commanded him ? I trow not . So likewise yee , when yee have done all these things which are commanded you , say , wee are unprofitable servants , we have done that which was our duty to doe . Where Christ proves , that because the servant had done no more then was his duty to doe , therefore he did not merit in doing it . When you have done all that is commanded you , say yee are unprofitable servants . He that doth all those things that are commanded him , is a man indeed , a man of worth , a man of men , yet ( let that be granted that he reacheth to the utmost line of the Command ) he is an unprofitable servant , he hath but done his duty .

There is another Parable in this Gospel of Luke that seems to be somewhat opposite to this ( Chap. 12. v. 36 , 37. ) And ye your selves be like unto men that waite for their Lord when he will return from the wedding , that when he cometh and knocketh , they may open to him immediately . Blessed are those servants , w●om when the Lord cometh , he shall finde so watching , that is , at their worke . Watching is not meant here of a bare waking , or not being asleep , for a man may watch , in that sense , and yet be as bad as a sleeper : To be found awake , and yet idle , to be found awake yet doing nothing , is as blameable as to be found asleep : So that to be found watching , is to be found intent upon , and labouring in the work of the Lord. Blessed be those servants whom when their Lord cometh he shall find so watching ) what wil he do ? Verily I say unto you , that he shall gird himselfe , and make them to sit down to meate , and will come forth to serve them . In the 17th Chap. Christ saith ; If a servant have been hard at worke in the service of his Lord , even as a man that is come from Plow , or from feeding his Cattell , yet his Master doth not say to him , sit downe to meate , but first bids him gird him self and serve him , and afterward goe to meat . But here 't is said , the Lord presently girds himself , and makes his servants sit down to meat , and will come and serve them : so that here he speaks , as if the Lord were much beholding to these servants , whereas before hee speaks of them as unprofitable servants , to whom he was not at all beholding .

For the clearing of these two Parables , we are to distinguish them by their scopes . The scope of the Parable in the 12th Chapter is to shew , that the diligent servant shall receive much from the hands of the Lord , or that the labour of the diligent servant shall not be in vaine , or unprofitable to him .

But the scope of the Parable in the 17th Cha. is to shew , that the most diligent servant cannot doe any thing that is profitable unto his Lord . He may do that which may be profitable to himselfe , but he can do nothing that can be profitable to his Lord , that 's the scope of the 17th Chapter , which falls in fully with the Text , and Observation that I am now upon . There is a wide difference between these two parables . To shew what a diligent servant may expect , is one thing , and what the most diligent servant can challenge or require is another . For indeed those servants in the 12th Chapter , to whom the Lord administers the Supper , or to whom he ministers at Supper , must say that they are unprofitable servants to the Lord ; though they are to acknowledg ( to the praise of their Lord ) that his service hath not been unprofitable unto them , and they must say so upon these Considerations .

First he is their Lord , they his servants , not their owne ( 1 Cor. 6.20 . ) Yee are bought with a price , yee are not your owne , therefore glorifie God in your bodies & in your spirits which are Gods . God is the owner of our bodies and spirits , our selves are the Lords . Now if we our selves , our bodies , and our spirits are the Lords , then much more are our services his . If the person be anothers , all the work done by him must be his too .

Secondly , the house wherein these servants are feasted is the Lords . The whole fabrick of heaven and earth is his house , He hath set it up to entertain and feast his people in .

Thirdly , All the cheere and good things with which the Lord feasteth his servants ( all the comforts which grace holds out in this life , or glory in the next life ) are of his owne provision , the whole furniture of the Table is of his cost and charge , therefore they are obliged to their Lord , not their Lord to them ; he is indeed profitable unto them , but they are not profitable unto him : They by their sloath and idlenesse might deserve to be sent supperlesse and hungry to bed , but by all their pains and diligence they could not deserve their Supper ; Can a man be profitable unto God ?

Secondly , Observe , That God is absolutely Independent and Perfect in him selfe .

If there be an impossibility that man should be profitable unto God , then he is Self-sufficient , and altogether Independent , in reference to man : He that cannot receive any addition is perfect in himselfe , and he that is self-sufficient , needs not : to receive any addition from another , is an argument of imperfection . And seing God neither receives , nor can receive any thing from another , he must needs be perfect in himself . David ( Psal. 16.2 . ) speaking of himselfe ( as the type of Christ ) saith , O my soule , thou hast said unto the Lord , thou art my Lord ( that is , thou art my Portion and my All ) but my goodnesse extendeth not to thee , I am not able to doe any good which reacheth to thy benefit , or encreaseth thy happiness , for thou art mine . In the 50th Psalm the Lord asserts this his own independency ; If I were hungry , I would not tel thee , for the world is mine & the fulnesse thereof . If I had any hunger ( that is , any defect upon me ) I need not go to the creature to aske a supply , I could supply my selfe if there were any need , but there 's none : The Lord is infinitely above all hunger , above all wants and defects whatsoever . He indeed threatens Idolaters , that he will famish all their gods ( Zeph. 2.11 . ) Idols shall be hungry , they shal be famisht , and have none to administer any thing to them . This the Lord doth , when hee with-draws their respect and worship , that name and reputation which once they had in the world from them ; worship is the food of Idols , that keeps livelesse Idols ( as it were ) alive , and therefore fals gods are famished , when their false worship is cast downe ; but who can famish the Lord ? If I were hungry , &c. I would not tell you ; Can man be profitable unto God ?

But it may be objected ; Cannot a man be profitable to God ? is man no advantage , no help to him ? why then ( Judg. 5.23 . ) Sings Deborah , Curse ye Meroz , said the Angel of the Lord , curse yee bitterly the inhabitants thereof , because they came not to the help of the Lord , to the help of the Lord against the mighty . It should seem then that the Lord had need of the help of these inhabitants of Meroz , and if they had come forth , it had been an advantage to him , why else were they cursed for not coming forth to the help of the Lord ?

I answer , man is said to help the Lord , when he helps in the Lords cause . Personally the Lord needeth not my helpe , but the Lord may be helped relatively , in his Cause , and in his people . Thus we help the Lord , when we help man , when we help the Church , and people of God ; It is our honour as well as our duty , to help his People , and give assistance in his Cause ; This the Lord takes so well at our hands , that he reckons it as help given to himself .

Againe , if wee consider the help as given to the Lords people , we are not to conceive that the Lord needed the helpe of these men of Meroz , as if hee could not helpe them himselfe without the assistance or ayd of man . For when he seeth that there is no man , then his owne arme brings salvation , Isa. 59.16 . 'T is the duty of man to come forth and draw his sword in the Lords quarrell against the mighty , but the Lord needeth not the sword of man to subdue the mightiest .

Secondly , It may be objected ; Cannot man be profitable unto God ? he speaks of the Church of the Jewes , in such language as implies them a profit to him . Exod. 19.5 . Now if yee will obey my voyce indeed , and keep my Covenant , then shall ye be a peculiar treasure unto me above all people . And is there no profit in a treasure ? Again , Deut. 32.9 . The Lords portion is his people , Jacob is the lot of his inheritance . Hath a man no profit by his portion ? no advantage by his Inheritance ? Now if the Lords People be his Portion , his Inheritance , his Treasure , his peculiar special treasure , how then can it be said , they are no profit , no advantage to him ?

I answer , the Lords people are his treasure , not because they enrich him , but because he hath a high esteem of them . The Lords People are his treasure , not because they profit him , but because he protects them : If I say to a man , you shal be a treasure to me ; I may do it , not because I expect any profit from him , but because I have a high esteem of him , and resolve to protect and defend him as I do my own portion and treasure ; In this sense doth the Lord say of his People , Yee are my treasure . We esteem treasure , and treasures are under protection , lest any take them from us . Thus the Lord speaks of his People , not that he hath any profit or gaine by them , as men who ordinarily have Portions and Inheritances in Fields or Houses which are their stock and livelihood . Indeed there is a Revenue which the Lord hath by his People as they are his portion ; that is , a Revenue of glory and honour , not a revenue of profit . But if you say glory and honour is profit , and an advantage to man , is it not then an advantage to God to be glorified by man ?

I answer , It is no advantage to God when he is glorified by man . Our glorifying of God doth not add any glory to him that he had not , but it is only the setting forth of that glory which he had ; there is no encrease of his fullnesse by all the honour and glory that the creature gives him . We are commanded to glorifie God . ( Matth. 5.16 . Let your light so shine before men , that they may see your good works and glorifie your Father which is in heaven . ) But God doth not receive any additionall glory by us , how much or how clearly soever our light shineth before men . A candle adds more light to the Sun , then all the creatures in the world can adde to the glory of God , when they have studied his glory , and laboured to glorifie him to the utmost all their dayes .

Thirdly , that of David may be yet objected , Psal. 4.3 . The Lord hath set apart for himselfe the man that is godly . And is so , then it seems he intends to make some profit of him ; it is an allusion unto those that vend wares : A Merchant looks upon this and that commodity , and then saith this is for my turn , this I like , set it apart for me . Seeing then the Lo●d sets the godly apart for himselfe , it sounds as if he meant to make some gaine or advantage by him .

I answer , the meaning of that Scripture is not , that God sets a godly man apart as one that he gets profit by , but as one that he intends to bestow mercy upon ; or he sets him apart for service , not for gaine ; The Lord serves his own ends by the service of man every day , and sets apart the godly man for his speciall service .

Yet a little further , I shall demonstrate that a man cannot be profitable to God .

First , God had all perfection before man was , therefore man cannot profit God . Psal. 90.2 . From everlasting , and to everlasting thou art God , shat is , thou art infinite in glory and excellency from everlasting . God was God as much before there was a creature , as he hath been ever since the creatures were ; therefore creatures adde nothing at all to him .

2. All the goodnesse and profitableness of man comes from God , therefore no profit goes unto God from man : that 's the Apostles argument , Acts 17.25 . where he shews that man cannot advantage God , no not by worship . He is not worshipped with mens hands as though he needed any thing . What , doe you think God calleth for your worship , because he needs your worship ? or as if hee could not tell how to be without your worship ? Nothing lesse ; Seeing he giveth to all life and breath & all things . He that gives all things to all men , needs nothing of any man : here s the Apostles argument , the Lord giveth out all things , life , breath , and all comforts whatsoever to all men , therefore he needs nothing of any man , no not the worship of any man . 1 Cor. 4.7 . The Apostle assigns that reason against boasting : What hast thou that thou hast not received , wherefore then dost thou boast ? When do men boast ? even when they think they have done God a good turn . What hast thou that thou hast not received ? therefore why dost thou boast as if thou hadst not received it . What can he receive of us from whom we receive our all ? And though wee must returne all to him in a way of thankefulnesse and duty , yet God needs not that we should return any thing to him in a way of largesse or supply .

3. Take this demonstration of it ; they who live much in God , even they ( upon the matter ) need little or nothing of the creature ; they ( upon the matter ) are Independent as to the creature who depend fully upon the Creator . The good or evill of this world is not much to them , who are much with God . They have but little to do with the creature , and can do well enough without the creature . ( Hab. 3.17 . ) Although the figtree shall not blossome , neither shall fruit be in the vines , the labour of the Olive shall faile , and the fields shall yeeld no meate ; the flock shall be cut off from the fold , and there shall be no herd in the stalls ; yet I will rejoyce in the Lord , I will joy in the God of my salvation . As if he had said , what if all creature comforts are taken away from me , I can live upon God alone . The life of a Believer is much above the creature , how much more is the life of the Creator ? The Apostle ( 2 Cor. 6.10 . ) speaking of himself , saith , as having nothing , & yet possessing all things . If Paul by the high actings of his faith & dependencies upon God could say he possessed all things , while he was as having nothing in the creature . Surely God hath all , when he hath nothing of or from the creature ; He may say in the strictest sense , having nothing ( of these things ) and yet possessing all things . Lay these two observations together .

First , That the Creature cannot oblige God .

Secondly , That God is Independent , absolute , perfect without the creature , and the result of both will rise up in these eight conclusions .

First , this will follow , That we should not murmure , nor be discontented with our Estate whatsoever it is , why ? we are not profitable unto God , we have deserved nothing at his hand . Discontent ariseth from pride , from an opinion that we are not answered according to our worth ; we should never be discontented , were we convinced that we are altogether worthlesse . Do but sit down in this thought that man cannot be profitable unto God in any state , and then be discontented with your state if you can .

Secondly , If the creature cannot be profitable unto God , Then , all that God doth for man , yea for Angells , proceedeth from his free grace . We give him nothing afore-hand , nor any thing afterward , therefore it is grace before , and grace after grace in all . We receive grace when we have no grace , and we receive more grace when we have it ; yet by the grace we have we do not deserve to receive more ; As we received the first grace , meerly of gracc , so we doe the second . No man is aforehand with God ; if any think they are , let them shew their Bills , what they have brought in , and it shall be acknowledged . Rom. 11.35 , 36. Who hath first given , and it shall be recompensed to him again ? For , of him , and through him , and to him are all things , to whom be glory for ever , Amen .

Thirdly , If man cannot be profitable unto God , then as none should dare to come to God in their owne worthinesse , so none should feare to come to God because of their unworthiness . We should not be discouraged , though as yet dead and fruitless , though vain and unbelieving ; The worst of men should not keep off from God , because they are unprofitable , seing the best cannot profit him . If we have don much it is nothing to the Lord : and if we have done nothing , it is no barr to the Lords doing much for us . God will not turn us back because we bring him nothing , nay he invites us to come without any thing ( Esay 55.1 . ) Ho every one that thirsteth come to the waters , buy , &c. Here is buying , but for what ? for profit ? no , but come buy wine & milk without money and without price . God doth not expect any profit ; there is a kind of buying , but it s not for money , nor for money worth . As the Lord sometimes sells his people , so he alwayes sels his graces and comforts , for nought ( Psal. 44.12 . ) Thou sellest thy people for nought , and dost not encrease thy wealth by their price . That is , thou leavest thy people under miseries and afflictions , by which it doth not appeare that thou gettest any honour . Now as the Lord doth sometimes sell his people , so he also sells his mercy and grace to his people ( as to any desert of theirs ) for nought ; hee sells without money and without price , therefore be not discourag'd if you have nothing of your own of any worth to present unto him . Say not , Wherewith shall we come before the Lord ? The poorer you come in your owne thoughts , the richer you shall returne ; For he filleth the hungry with good things , but the rich he sendeth empty away .

Fourthly , If man cannot be profitable unto God , then our gifts and parts , yea our holinesse and graces do not make us necessary unto God . God may say unto the great Ones of the Earth , I have no need of you , and to the rich I have no need of you , and to the wise , I have no need of you ; yea he may say unto the godly and to the holy , I have no need of you neither . There is no creature necessary to God , seeing he cannot only ( as we say ) live , but live in the heights of happinesse without the Creature .

Fiftly , If no man can be profitable unto God , then whatsoever God requires of us , he aims at our profit , and not at his own ; all is for us , or for our good , which will appear more fully in the opening the n●xt clause ; He that is wise may he profitable to himself . The Lord hath designed all our wisdom and obedience to our own benefit : So Moses spake to the people of Israel ( Deu. 6.24 . ) The Lord commanded us to doe all these statutes , to feare the Lord our God for our good alwayes , that he might preserve us alive , as it is at this day . It is not for the Lords good , but it is for our good that he commands , and we obey . And as the Lord commanded all things in the Law for our good , not for his own : so he commands us to believe the Gospel not for his good , but for our own ; he is not to be saved by it , it is we that are to be saved by it . He doth not call us to work as men do their servants , that he might play the good husband , and get some profit by keeping us hard at labour . Indeed the Lord keepeth his servants hard at labour night and day , they must be continually upon duty : But he doth it not ( as I may say ) to play the good husband , to encrease his stock by it , but it is for our profit . That which Christ speaks ( Mar. 2.27 . ) about the Sabboth , is true of all other the commands of God , we are apt to think , that God requires a seaventh day , because it is for his profit and advantage ; no saith Christ , the Lord hath not an eye to himselfe , but to man ; The Sabboth was made for man ; that is , for mans advantage , that he might look heaven ward , that he might worke in the things which concern his owne blessednesse , therefore hath the Lord appointed him a resting day . The Sabboth was made for man , and not man for the Sabboth .

Sixtly , Then our disobedience cannot hurt God , our sinn● cannot disadvantage him , impaire his blessednesse , o● diminish his glory . As mans obedience is no profit , so his disobedience is no disprofit to God . Sinners shall be punished , as they who have wronged and dishonoured God , they shall be dealt with as such : But really , all the sinnes of the world doe not bring any damage or disadvantage to God ; Elihu is expresse to this point , in the 35. Chap. of this Book , vers. 6 , 7. If thou sinnest , what dost thou against him ? ( Every sin is against the mind of God , but no sinn is against the happinesse of God ) or if thy transgressions be multiplyed , what dost thou unto him ? is God impair'd by it ? Surely no , God doth not loose a pinn from his sleeve ( as I may say ) by all the sinnes committed in the world ; He hath no dependance at all upon our obedience for his blessedness ; our sins cannot hurt him , as our obedience cannot help him , which Elihu shews in the next verse ; If thou be righteous , what givest thou him ? or what receiveth he of thine hand ?

Seventhly , hence see the honour of God , that hath made so many creatures , and man especially of whom himselfe hath no need , that hath so many to serve him , and yet needs none of their services . Give God this glory : Wee think those men are very glorious and honouurable who have but as much of the creature as will serve thier turn ; all creatures are the Lords , yet he is not necessitated to serve his turn by any of them .

Eightly , then , see what an obligation lyeth upon us continually to blesse God , to be thankfull to him , to walk humbly with him , who gives us so many profits , when as we doe not profit him at all . God prizeth that highly by which himself hath no benefit ; hee prizes the actings of faith and holinesse highly , but he hath no advantage by them : God gives us profit by these , though himselfe be not profited , though he is not the better by any thing we do , yet we are the better ; The Lord binds himself by promise , that the least good we do in sincerity shall have a good reward ; He that gives but a cup of cold water to a Disciple in the name of a Disciple , shall not lose his reward . But if we give thousands of Gold and Silver to poore Disciples , what profit hath God by it ? And yet though none of the profit comes to his hand , yet he reckons it as if all were put into his hand . All the charity and compassion shewed to his people , Christ taketh to himself ( Matth. 25. ) In that yee have done it unto these , ye have done it unto me . Christ had no need of alms , of visiting or cloathing , yet he counts it as done to himselfe , when we do it to any of his .

Can a man be profitable to God ? as he that is wise may be profitable to himselfe ?

Some give the meaning of the words thus : Doth it follow , that a man can be profitable unto God , because a wise man may be profitable to himselfe ? our reading reaches the same sense . Can a man be profitable unto God , as he that is wise may be profitable to himself ? It doth not follow , because A man may profit another man , or profit himselfe , that therefore he may profit God . That 's the summe of the argument . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Intellexit prudens fuit , per Metonymiam faelix prosper fuit , quod prudentibus omnia feliciter cedant ; prudentiam faelicitas fere sequitur .

As he that is wi●e .

The word in the root of it signifies to Understand , to be Prudent ; and by a Metonymie to be happy , or to prosper , because usually affaires succeed well and prosper in the hands of wise men ; and happinesse usually followes wisedome ; therefore to be wise , and to be profitable , are signified by one and the same word in the Hebrew . So in this Text , He that is wise is profitable to himselfe , that is , his affaires shall prosper . We finde this Title prefixt to divers Psalms , Maschil , Maschil , intelligens prudens , carmen erudiens ode didascalica . In titulis Psalmorum ter & decies legitur . which is as much as A teaching Psalme , a Psalm making wise , a Psalm for Instruction . This Title is given those Psalms , which as they have some extraordinary matter , so usually they are Psalmes of complaint under affliction ; and the reason of that is , because there is much instruction in correction , much light of holy knowledge is to be had in the School of the Crosse : therefore usually those Psalms that describe the afflictions of the Church , are called Maschil , Psalms of Instruction . Schola crucis , Schola lucis . Luth.

He that is wise , and instructs : or he that is wise as having received instruction , may be profitable to himselfe . All wisedome is not profitable to man , for there is a wisedome of which the Scripture saith , that God will destroy it ; a man cannot profit himselfe by that ; and there is a wisedome which is earthly sensuall and devillish ( Jam. 3.15 . ) A man ( be he never so wise according to this wisedome ) shall not profit himselfe by it . There are a sort of wise men whom the Lord will take in their craftinesse ( 1 Cor. 3.19 . ) and how can such profit themselves by their wisedome ? There are wise men whose thoughts the Lord knoweth to be but vaine , that is , unprofitable , therefore these cannot profit themselves : Then what is that wisedome which Eliphaz means when he saith , He that is wise may be profitable to himselfe ?

I answer , The wise man here intended is not the man that is politickly wise , worldly wise , carnally or craftily wise , but the man spiritually wise , his wisedome will bring him in profit . He that is guided by holy and godly wisedome , shall reap the benefit and eat the fruit of it . We have such wisdome described ( Psal. 111.10 . ) The feare of the Lord is the beginning of wisedome , a good understanding have all they that keep his Commandements ; he doth not say , a good understanding have all they that know his Commandements , for many may know the Commandements , and yet not have a good understanding ; but they have a good understanding indeed that do his Commandements . And when the Psalmist saith , The feare of the Lord is the beginning of wisedome , the word Beginning signifies not on●ly the first step or entrance into a thing , but the head or hight of it ; so that Beginning is as much as chief , or principall , the best wisedome , the chief , the top wisdome , the head wisdome , or the head of wisdome , is the fear of the Lord . Job gives the same description of wisdome , in the last words of the twenty-eighth Chapter , Behold the fear of the Lord that is wisedome , and to depart from evill that is understanding . Would you know what is true wisedome , 't is the fear of the Lord : would ye know who is wise ? The godly man is the truly wise man , yea he is the onely wise man .

But then it may be questioned , May a wise man be profitable to himselfe ? Doth not the Apostle say ( Rom. 14.7 . ) None of us liveth to himselfe , &c. Then how can a man be wise to himselfe ? And doth not the Apostle give the rule ( 2 Cor. 5.15 . ) Christ dyed for all , that they which live should not henceforth live unto themselves : If we may not live to our selves , how then doth he say here , that the wise man is profitable to himself ? He that is profitable to himself , lives to himself , doth he not ?

I answer , First , the wise man must not make his own profit the end or the designe of his wisedome , but he may look upon his own profit as that which will be the issue , frui● , and cons●quent of his wisedome . A carnall man looks to and loves his work for the rewards sake : A godly man may look to and love his reward for the works sake . ( Prov. 9.12 . ) If thou be wise thou shalt be wise for thy self , that is , the fruit or the good of thy wisedome will drop into thy owne bosome . A wise man may look for his advantage in the end of his worke , though he is not to make his own advantage the end of his work . We are not to make either temporal or eternal advantages , the end of our wisedome ; but we may look upon them as fruits and effects that God leads us to by the exercise of wisedome .

Secondly , I answer , a wise man cannot be profitable to himselfe as the founder of his own happinesse , or as having a sufficiency in himselfe to make himself happy ; but a wise man may be a means or an instrument of his owne happinesse ; and walking in the way of wisedome , he walks in the way to his own happinesse . Thus he that is godly wise , or that feareth God , may be profitable to himselfe .

Hence Observe , He that is truly wise , godly and holy , shall find fruit and benefit by it .

The Apostle ( 1 Tim. 4.8 . ) assureth us that Godlinesse is profitable for all things . The greatest gain in the world is Godlinesse , It hath the promises of this life and of that which is to come . Whatsoever drops out of any promise of the Gospel , fals into the lap of a goly man ; the promises are his , and therefore the good of the promise is his . When the promises open at any time , and give forth their vertue , they must needs give it forth to him that is wise , to him that is godly , for godlinesse hath the promises . When the Apostle had rebuk'd a sort of men that made godlinesse onely a stalking-hors to get gain , he presently adds , But Godlinesse is great gaine , if a man be content with what he hath . Godlinesse it selfe is great gaine , if we have no more , but godlinesse brings in gaine , abundance of gaine , besides it selfe . ( Matth. 6.35 . ) Seeke first the Kingdome of God , and the righteousnesse thereof , and all these things shall be added ( or cast in as an advantage ) to you . The Apostle ( Rom. 6.21 . ) puts a kind of holy scorne upon sinners , come , tell me , What fruit had you of those things whereof you are now ashamed ? What fruit have you by your folly , pride , worldlinesse , envy , what fruit have you found in these things ? Bring me in an account of your gaine by trading in any sin . The end of these things is death ; there is no great profit in that . But now being made free from sin , and become servants to God , ye have your fruit unto holiness , and the end everlasting life . Here are fruits good store , and all good fruits both for here and hereafter . We can never want fruit our selves , while we are bringing forth fruit unto God : All obedience is attended with a blessing , and though as was toucht before , we cannot be the founders of our own blessednesse , nor must we meerly designe our own happinesse , or aime at our owne pro●●● 〈◊〉 that is mercenary service ) yet we may look at our owne happinesse and profit , yea and Lay up for our selves a good foundation , as Paul adviseth rich men ( 1 Tim. 6 . 1● . ) We then make the best of our riches , when we lay up for our selves a good foundation . But can a man lay a foundation of his happinesse in his riches ? what a rotten foundation will that be ? what hay and stubble ( in this sense ) will gold and silver be ? What 's the meaning of it then when the Apostle saith , Laying up for your selves a good foundation ?

I answer , we do it by the right improvement of riches ( for he speaks there to rich men ) not that we can lay any foundation to build upon beside Jesus Christ , for other foundation can no man lay then that which is laid , even Jesus Christ ; but when our hearts are not glued to the creature , but we use them in a holy manner , here 's our laying up a good foundation . A godly wise man may look upon his right improvement of worldly riches , as an effect of the grace and love of Christ dwelling in his heart ; and thus he may be said to lay up for himselfe a good foundation . And further , a beleever may looke upon his worldly profits as a fruit of the same grace , the Lord having promised that he will blesse and provide for him , so that every way a wise man may be profitable to himselfe . Thus Eliphaz hath at once asserted a possibility for a man to be profitable to himselfe , and denyed any possibility that a man can be profitable unto God , which he further explaines in the next words .

Vers. 3. Is it any pleasure to the Almighty that thou art righteous ? Or is it any gaine to him that thou makest thy way perfect ?

In the former Verse Eliphaz denyed in generall that God receiveth any benefit from man : In this third Verse he speaks the same thing , but somewhat more distinctly , denying first that he receives any pleasure which might add to his blessednesse , or secondly any gaine which might add to his abundance . Is it any pleasure to the Almighty that thou art righteous ? Is it any gaine to him that thou makest thy way perfect ? As if he had said . Is the blessednesse of God encreased by thy righteousnesse ? Or doth the perfection of thy wayes augment his treasure ? Is he either the happier or the richer by any thing thou art or canst doe ? That 's the scope and sence of the words in generall .

Is it any pleasure ?

The word which we Translate Pleasure , signifies the will , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Notat voluntatem cum complacentia , vel acquiescentia . and because it is so great a pleasure unto man to have his wil , therefore the same w●rd signifieth both pleasure and the will . So the word is used ( Psal. 1.2 . ) Blessed is the man whose delight is in the Law of God ; that is , whose will is there , or who takes pleasure in the Law of God , his will being resolved into the will of God . Then we take pleasure and delight in a thing when we conforme to it , or close with it . The judgment of God is so expressed upon Coniah ( Jer. 22.28 . ) Is this man Coniah a despised broken Idol ? Vas in quo non est voluntas . Is he a vessel wherein there is no pleasure ? A Vessel for the lowest use , as 't is interpreted , ver. 21. A vessel in which there is no complacency , it is onely for necessity . So the word is taken also ( Prov. 3.15 . ) He is more precious then Rubies , all the things thou canst desire ( or have pleasure in ) are not to be compared to him . And againe , ( Isa. 58.13 . ) If thou forbeare to do thy pleasure upon mine holy day . What is the pleasure of a carnal man upon the Sabboth , upon the holy day of God ? It is to doe his own will , and not the will of God . If thou forbear to doe thine own pleasure , that is , thine own will upon my holy day . Thus here , Is it any pleasure to the Almighty that thou art righteous ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Sept. The Septuagint Translate somewhat differently , What cares the Almighty if thou art unblameable in thy wayes ? Thus a man usually speaks of that wherein he hath no pleasure , What care I for it ? Is it any pleasure , &c.

That thou art righteous .

Righteousnesse is two-fold : First of Justification ( so some understand it here ) Is it any pleasure to the Almighty that thou art justified ? Or secondly there is a righteousnesse in Conversation , so most understand it here ; Is it any pleasure to the Almighty that thou art holy ? Which is the same with the latter clause of the Text , That thou makest thy way perfect .

Further , the word signifies to plead our own justice , as wel as to have a justice or righteousnesse of our own . And thus it may be Expounded in this place . An oblectationi est omnipotenti quod justificas te ? Jun. Is it any pleasure to the Almighty that thou art righteous , that is , that Thou dost justifie thy self or ( as Mr. Broughton ) pleadest justice . Dost thou justifie thy selfe , or stand upon thine owne integrity , and then think to please God , Se justificare non tam est justum esse quam contendere & conari adversus calumnias & scelera sibi objecta & ex ratione coram judice respondere . or to carry the day against man , upon those tearms ? Is it any pleasure to the Almighty ? That word fully hits the design of Eliphaz , it signifies both Almighty and All-sufficient , one that hath all in his own compa●● , that needs not goe out of himselfe to fetch in any supplies or aid from abroad . He is self-sufficient , and he hath a sufficiency for all others . Is it any pleasure to this Almighty one , that thou dost thus justifie thy selfe ?

Or is it any gaine to him that thou makest thy way perfect ?

As it is no pleasure , so no gaine . The second Verse before opened clears the mind of this clause . What there he calleth profit , is here called gaine , in different words : And the word here used is rendred indifferently both gaine and profit . ( Gen. 37.26 . ) When Joseph was cast into the pit , Judah said , What profit is it to slay our Brother , let us sell him ; let us make gaine of him that way , slaying him wil be no profit to us . And as it signifies gain , so covetousnes , & the reason is because covetousnes hath gaine for its object , covetousnesse provokes men to seek gain . Jethro ( Exod. 18.21 . ) gives councel that Magistrates should be Men fearing God and hating covetousnesse , or hating gaine , that is not onely all covetous practices , but inordinate desires of gaine , for these lead into unlawful wayes of gaine , even to the perverting of Justice .

Is it any gaine to him that thou makest [ thy way ] perfect ? That is , thy life , thy conversation , thy course ; what though thou strivest after the highest attainments of grace , the purest purity of life , is this any gaine to the Lord ? The Septuagint render , That thou makest thy way simple . The simple , sincere , plain way is the perfect way . The perfection of our way is the simplicity , sincerity , and uprightnesse of it .

Another reads , Is it any pleasure to the Almighty that thy way is undefiled , Or cleane , that thou doest sweep and wash thy way , so that there is no spot to be seen upon it . ( Psal. 119.1 . ) Blessed are the undefiled or perfect in the way . The severall parts of this Psalm begin with a new Letter , Alphabetarius est hic Psalmus , ostendens parvulos ab ipsis statim elementis & pueritia , infarmandos esse ad pietatem . Hilar. according to the order of the Hebrew Alphabet , intimating that it ought to be learned even of Children , as one of the Ancients infers from it . The undefiled in the way are such ( properly ) as have been holy or pure from their youth , such as did never corrupt their wayes . Timothy is said from a Child to learn the Scriptures . Suppose thy way thus perfect , that none could tax thee with any grosse sin , even from thy Child-hood , could this be any gaine to the Almighty ?

There is yet another Translation , Aut an lucro quod integras asseris vias tuas . Iun. which implyeth not only the study of holinesse , but a boasting in holinesse , Is it any pleasure to the Almighty that thou doest justifie thy selfe ? Or is it any gaine to him that thou dost affirm thy wayes are perfect ? So it fals in with the third rendring of the former clause .

For the understanding and further clearing of these words , I shall draw them forth into distinct Propositions , which will be as so many Observations from the Text. It may seem a very Paradox to assert that it is no pleasure to the Almighty that a man makes his way perfect , therefore take the sense first in three Affirmative Propositions , and then in three that are Negative .

First , The Lord hath pleasure in us as we are righteous in Christ . Yea he loves to hear us boast of this righteousnesse , and glory in it ; and the more we doe so , the more pleasure he taketh in it . ( Isa. 45.25 . ) Surely shall one say , in the Lord have I righteousnes , even to him shall men come , &c. In the Lord shall all the seed of Israel be justified and shall glory . The seed of Israel are righteous in the Lord , and glory in that righteousnesse ; yea the Lord is pleased to hear them glorying in that righteousnesse , for that 's the righteousnesse of his Son , in whom he is well pleased , ( Mat. 3. ●7 . ) And because the Church is cloathed with this righteousnesse , therefore she is called The Lords delight , ( Isai . 62.4 . ) Thou shalt no more be called forsaken , neither shall thy Land any more be termed desolate , but thou shalt be called Hephzibah , & thy land Beulah , for the Lord delighteth in thee . Thou shalt be called my delight , or my pleasure is in her . The word of the Text , the Lords pleasure is in the Church , and therefore the Lords pleasure is in the Church , becaus the Church is adorned and beautified with the righteousnesse of Jesus Christ ; this is it which causeth the Lord to call his Church Hephzibah , My pleasure is in her . When Eliphaz enquireth , Is it any pleasure to the Almighty that thou art righteous ? We may answer , the Lord hath pleasure in this righteousnesse , and as he tels the Church , so every perticular Believer , his delight and pleasure is in him .

Secondly , God takes pleasure also in us as we are righteous in Conversation . David ( Psal. 147.10 , 11. ) gives a clear proof of it both in the negative and in the affirmative . The Lord delighteth not in the strength of a Horse , he taketh not pleasure in the leggs of a man . The Lords delight is neither in Horses nor in men , neither in their strength , nor in their beauty : wherein is the Lords pleasure then ? The next words shew us where , He takes pleasure in them that feare him and hope in his mercy . This Scripture seems to speak directly contrary to Eliphaz in Job , he saith , Is it any pleasure to the Almighty that thou art righteous ? But David saith , The Lord takes pleasure in those that feare him ; therefore we must not understand Eliphaz in this sense , as if the Lord had no delight or contentment at all in the holinesse of his people , as if it were all one to him whether they are holy or unholy : There is a Generation who say , that all actions are alike , and that it is all one before God , whether men be righteous or unrighteous , whether they doe good or evil : wo to them that understand this Scripture in such a corrupt sense , for the Lord doth not onely hate iniquity , but he is Of purer eyes then to behold any iniquity . He hath no pleasure either in unrighteousnesse , or in the unrighteous , but both righteousnesse and the righteous are his pleasure . There are three things which I shall touch for the confirmation of it .

First , the Lord cannot but take pleasure in his own Image : Now that righteousnesse which is implanted in us , and put forth by us , the righteousnesse of our natures and of our actions , as we are regenerate , is nothing else but the Image of God renewed upon us . Seeing then God cannot but take pleasure in his own Image , therefore it is a wickednesse to think that God takes no pleasure in a righteous man or in his righteousnesse .

Secondly , as this righteousnesse is the image of God in us , so it is the very workmanship of God upon us ( Ephes. 2.10 . ) For we are his workmanship ; we are so not only first in our naturall capacity , as we are men , and secondly in our civil capacity as such or such men , high or low , rich or poor , but also ( which is the thing intended by the Apostle ) in our spiritual capacity as Saints . Thus we are the workmanship of God , created in Christ Jesus unto good works , which God hath before ordained that we should walk in them . The same Apostle saith againe , He that hath wrought us for this selfe same thing is God , ( 2 Cor. 5.5 . ) Is it possible that God should have no pleasure in his own works ? We read in the first of Genesis , that when he had made the world , the Lord saw all that he had made , and behold it was very good . God hath an All-seeing eye , he alwayes beholdeth all things , but when 't is said , he saw all that he had made , this imports a special act of God , after the manner of men , who strictly view and behold what they have done , delighting in it ; Thus the Lord saw all that he had made , he ( as it were ) came to view his own work , he saw and behold it was very good , he took pleasure in it . Now if God took pleasure in that structure and fabrick of the world , the first Creation , how much more doth he take pleasure in that holinesse which he hath wrought in the hearts of his people , which is a second creation ? and that 's a more curious and noble structure then this visible world is . The new Creation is more excellent then the old . Therfore the Lord cannot but delight in a righteous person for he is his workmanship . What Job ( Ch. 14.15 . ) assures himselfe of , is most true in this respect . Thou wilt have a desire to the worke of thine hands . Job speaks there of his outward man : my body ( he means ) was made by thee , 't is the work of thy hands and thou wilt fetch it back again , thou wilt redeem it from the dust . Whatsoever hath the workmanship of God upon it , he hath pleasure in it as it is his work , and a speciall pleasure in that , which ( as any work of Grace is ) is his speciall work .

Thirdly , this Consideration shews that the Lord must take pleasure in a righteous person , because he bears the form of his will revealed in his word . Holinesse is our conformity to the will of God : Now the Lord cannot but take pleasure in those who conforme to his will . Samuel tels Saul ( 1 Sam. 15.22 . and there he useth this word in the Text ) Hath the Lord as great delight in Burnt-offrings and sacrifices , as in obeying the voyce of the Lord ? God gave thee a word , a Command , to which he expected thy conformity , but thou hast thought to please the Lord with Sacrifices , which he commanded thee not , this was thy mistake and thy folly . We honour God when we do his will , surely then he must needs take pleasure in those that doe it . Man takes pleasure when he can have his will ( though it be a corrupt and sinfull will ) fulfilled : It cannot but be a pleasure to God when his holy will is fulfilled , or done on earth as it is in Heaven . Thus we see the second Propnsition cleared , for the understanding of these words , That as the Lord takes pleasure in those who are righteous by the imputed righteousnesse of his Son , so even in those also who are reghteous by the Implanted righteousnesse or holinesse of his spirit .

Thirdly , God takes pleasure to see a sincere and upright person justifie himselfe , or plead his owne justice against all the false accusations and suspitions of men . The Lord likes it well to hear a man who is falsly accused , to stand up and maintaine his own innocency , yea it is our duty , and we are bound in conscience to maintain our own innocency . So David in the seventh Psalm and in the eighteenth Psalm justified himselfe against Saul . And thus Job all along in this Book justified himselfe against the opinion of his friends ; in this sense God takes pleasure , when we are so righteous in all our dealings , and perfect in all our wayes , that we dare encounter whosoever speaks the contrary , and can wash off all the aspersions which either misguided and mistaken friends , or professed Enemies cast upon us . You have now had those three affirmative Propositions for the understanding of the Text. Take three more in the Negative .

First , God hath no pleasure to see us justifie our selves before him , or to plead our own righteousnesse with him , yea he is extreamly displeased at it . This some conceive the chief thing which Eliphaz aimed at . Is it any pleasure to the Almighty that thou doest justifie thy selfe ? No , thou dost highly provoke him in doing so , to plead with or to justifie our selves before God that we are righteous , is worse then all our unrighteousnesse , for this overthrowes the whole design of the Gospel , which is ( 1 Cor. 1.29 . ) That no flesh should glory in his presence , but be that glorieth , let him glory in the Lord . And ( Rom. 3.19 , 20. ) The Law convinceth all , That all the world may become guilty before God , therefore by the deeds of the Law there shall be no flesh justified in his sight . God will have every mouth stopped , or cry guilty , and therefore for any one to open his mouth and justifie himselfe before God , is to overthrow the Gospel . They are ignorant of the righteousnesse of God , who goe about to establish their own righteousnesse ( Rom. 10.3 . ) And as God hath no pleasure in them who boast of their righteousnesse to justifie themselves before him , so

Secondly , God hath no pleasure in them who boast of their owne righteousnesse , and contemne others . Though a man may assert the righteousnesse of his Conversation against all them who question it ; yet God resents it highly when any proclaim their own righteousnesse to the despising of others . Christ speaks a Parable against those ( in the 18th of Luke , v. 9 , 10 , 11. ) who trusted in themselves that they were righteous , and despised others . Two men went up into the Temple to pray , the one a Pharisee , the other a Publican : The Pharisee stood and prayed thus with himselfe , God I thank thee that I am not as other men are , extortioners , adulterers , unjust , or even as this Publican . Here was one that advanced his owne active righteousnesse , and he did it with the contempt of another , I am not as this Publican . The Lord takes no pleasure in this , yea the Lord is highly displeased with this . And ( Isa 65.5 . ) the Prophet represents the Lords indignation against this pharisaicall spirit in dreadful eloquence , Stand by thy selfe , come not near to me , for I am holier then thou . Thus they pleaded their righteousnes in contempt of others . These ( saith the Lord ) are a smoak in my nose ( that is , greevous , and displeasing ) a fire that burneth all the day .

Thirdly , God hath no pleasure at all in any of our righteousnesse , either in the righteousnesse of our Justification , or the righteousnesse of our Sanctification , as the least addition to his owne happiness . The reason of it is , because ( as was shewed from the former Verse ) God is self-sufficient , and hath no dependance at all upon the Creature : So that what pleasure soever the Lord hath in the righteousnesse of our Justification , or of our Sanctification , we cannot put it to this account , that we add any thing to his happines .

All the pleasure which God taketh is in himselfe , or in the fulfilling of his owne good pleasure in Christ .

And therefore the work which Jesus was to doe on Earth , is called the pleasure of God ( Isa. 53.10 . Deus nullis rebus quae extra ipsum sunt tangitur aut mutatur . ) It pleased the Lord to bruise him , he hath put him to grief , when thou shalt make his soule an offering for sin , he shall see his seed , he shall prolong his dayes , and the pleasure of the Lord shall prosper in his hand . That pleasure of the Lord was the work which the Lord put into his hand , or which he gave him to doe , even the bringing about his eternal purpose , for the recovery of lost man ; that 's a work in which the Lord takes pleasure , so much pleasure , that the Prophet calleth it His pleasure . And thus the Apostle speaks ( Eph. 1.5 , 6. ) Having predestinated us to the adoption of Children , by Jesus Christ , according to the good pleasure of his owne will , &c. The good pleasure of God is onely in his owne will , that 's his pleasure . The Lord delights to see his will accomplisht in the saving of sinners , as well as in the obedience of Saints , that 's a part of the good will of God : why doth he take pleasure in the obedience of Saints , even because his own will is done . It 's not any thing in us that doth it . So when he saves us , the pleasure which he takes is in the fulfilling of his owne will , rather then in our salvation . Is it any pleasure to the Almighty that thou art righteous ?

Vers. 4. Will he reprove thee for fear of thee ? Or will he enter with thee into judgement ?

The Question is to be resolved into this negative , He will not reprove thee for fear of thee , &c.

Will he reprove thee ?

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 arguit redarguit , corripuit , judicavit . The word signifies first to argue or dispute , and so to convince by the authority of reason .

Secondly , to plead , so to convince by evidence of the Law and fact ( Mich. 6.2 . ) Hear yee O Mountaines the Lords Controversie , and ye strong foundations of the Earth , for the Lord hath a controversie with his people , and he will plead with Israel . The Mountaines and the strong foundations of the earth , are the great men of the earth , or Magistratical powers , with these the Lord threatens a Controversie , and that he will plead or argue his cause with them .

Thirdly , it signifies to argue or plead not with words onely , but with blowes , to reprove with correction . Job 5.17 . Happy is the man whom thou correctest . The word which here we render reprove , is there rendred to correct , which is reproving by blowes .

Fourthly , Some translate it to evidence , to evince , and determine : Thus it is said ( Gen. 20.16 . ) that Abimilech reproved Sarah , that is , gave evidence that she had a husband : And Abrahams Servant said ( Gen. 24.44 . ) She that saith to me , both drink thou , and I will also draw for thy Camels , let her be the woman whom the Lord hath appointed for my Masters Son . That is , let this token be an evidence to me , that it is she whom thou hast appointed for his wife . Some here take it so , Will God evidence or determine concerning thee , by thy feare , or the worship which thou givest him , That thou art righteous . We expresse it fully enough , Will he reprove thee for fear of thee ?

Or will he enter with thee into judgement ?

Both these expressions are of the same sence ; and these words [ for fear of thee ] may be read in the close of the Verse , Will he reprove thee , or will he enter with thee into judgment for fear of thee ?

Feare may be taken here two wayes : Either first Actively , or secondly Passively .

Take it Actively , and so it notes the Fear of Job , Putasne te plecti ob religionē tuam . Will he reprove thee because of thy Feare ? And then by his Fear we are to understand his Religiousnesse or Holinesse ; so Mr. Broughton , Would he reprove thee for thy Religion ?

Take this Fear Passively , An de religione tua argueret te ? Iun. and then it implyeth a Fear which God himselfe might be thought to have of him ; as if Eliphaz had said , God is not afraid of thee . The Prophet saith ( Isa. 51.12 . ) Who art thou that thou shouldest be afraid of a man , &c. Quis vel hoc desipiens sentiat , quod Dominus ex timore nos arguat & ex metu judicium suum contra nos proponat . Greg. Much more may we say , who or what is man that God should be afraid of him ? One of the Ancients following this Interpretation , professeth that no fit or comely sense can be given of these words , but concludes that Eliphaz spake very foolishly and grosly , or as a man forsaken & left of God : For ( saith he ) can any one imagine such a thing as this , that Job should have a thought that God was afraid of him ? But we may very well accommodate the sense in either of these Considerations of Fear , whether Actively , or Passively , and judicious Interpreters carry it both wayes . Let us weigh it a little in both .

P●tasne , quod ille te affligat , quia● religi●sus sis & Dei timeus ac integer ut d● te ipse predicas , minime vero , quiu potius quod sis irreligiosus . Merc. First Actively , as Fear is taken for the Fear which Joh feared , that is , for his religion and worship , or the exercise of it , then the meaning is this , Dost thou think that God doth punish thee for thy goodnesse , or because thou art righteous ? No , it is because thou art irreligious : Is not thine iniquity great , and thy sin infinite ? As he speaks out in the n●xt words , Doest thou think that God punishes thee for thy holinesse ? No , he can find sins enow to doe it for . And Eliphaz might speak to such a sense ( I conceive ) because Job pleaded his integrity so much ; as if he should say , Never think that God afflicts thee for thy holinesse , or righteousnesse , but rather acknowledge thy sins and thy wickednesse to be the cause of thy afflictions , Are not thine iniquities manifest ?

There is a tru●h in this , God doth correct many who fear him , but he doth not correct ●ny one for fearing of him ; many holy persons are afflicted , but no man was ever afflicted for his holinesse . God hath made many promises to the godly man , that he will reward him , and doe him good . Say to the righteous it shall be well with him . Godlinesse is profitable for all things , having ●he promises of this life , and of that which is to come . Therefore no man needs feare that God will hurt him for his holinesse : though a holy man may receive many rods and scourges from God , yet holinesse never received the least scourge from God .

Numquid ex timore tuo judicabit te ? Deus quando te judicabit , non respiciet ad timorem tuum tantum & connivebit ad mala quae feceris . Hoc fine subijcit , nonne malum tuum amplum est ? ostendit autem nullam pietatem hominis esse perfectam , ut mae justus judicari a deo possit . Coc. Againe , as fear is taken Actively for Religion , or for holinesse , the sense may be given thus , in pursuance of the fourth signification of the word Reprove , before ●xplained , When God comes to judge thee , or when he declares what thou art , he will not look to thy fear onely , to thy profession of Religion , and holinesse , and over-look or wink at thy sins ; and therefore he presently subjoynes , Is not thy wickednesse great ? Hereby arguing , that no mans piety is so perfect , that thereby he can be accounted just or righteous in the sight of God , or that a mans profession , yea and practice of Religion is of no value , either to escape the punishment of his sin , or to deserve a reward at the hands of God . Some expound that ( Psal. 50.8 . ) in a paralel sense to this , the Original word being the same . I will not reprove thee for thy Sacrifices ( which is the same with Fear in the Text , according to this Interpretation , being put for all outward worship or religiousnesse ) or for thy burnt-offrings continually before me ; For those words , to have been , which our Translators supply , may be left out , and the sense remain perfect : Or if those words be continued , then the negative particle not , is ( as in many Scriptures it is ) to be reassumed out of the first part of the Verse , and the whole read thus , I wil not reprove thee for thy sacrifices , or for thy Burnt-offrings not to have been continually before me . That is , I will not charge thee with a neglect of outward duty or worship , the inward and spiritual ( of which he speaks , ver. 14. Eliphazo propositum est ostendere quod religio hominis non prosit ad demerendum deum , vel peccati paenam evadendā . Coc. ) being that which is most pleasing unto me . Now as to the paraleling of this place in the Psalms , with the sence of Job's Text now under hand , we must read them thus , I will not judge thee for thy Sacrifices , that is , when I determine concerning thy righteousnesse , I will not doe it by having an eye to or respecting thy Sacrifices , thy religious course and exercise of holines , though thou hast bin much yea even continually conversant in them ; I shall only argue and declare thee righteous as thou trustest in me and by Faith takest hold of my Covenant . Thus as the Lord is conceived saying in the Psalm , I will not judge or declare thee righteous for thy Sacrifices , so here Eliphaz , will he ( that is certainly he will not ) judge or declare thee righteous for thy feare ? And so the latter part of the Verse may receive the same Exposition , Will he enter with thee into judgment , namely for thy feare ? Will God deale with thee upon the account of thy piety ? And when he comes to justifie thee , will he impute that to thee ? Or when God enters into judgement with thee , will he suffer thee to present thy fear , thy piety , or goodnesse to him , and so thereby answer his plea , or take away the action which he brings against thee ? When God enters with us into judgement , we may boldly plead our interest or Faith in the Mediator , but we must not plead our fear , the Grace or Holinesse either of our persons , or of our services .

Thus we see the Doctrine of the Text according to this Exposition , and the Active signification of the word Feare , carrieth in it the very life and spirit of the Gospel . All the worth and merit of our works as to righteousnesse , is nul'd and laid prostrate , and we taught to glory in nothing but the free gift and grace of God by our Lord Jesus Christ .

Secondly , As Fear is taken passively , Will he reprove thee for feare of thee ? That is , is God afraid of thee , doth he pick quarrels with thee for fear of thee ? Or seek occasions against thee when there is none ? only lest thou shouldest stand in his way , or be a detriment to him . This appears plainly to be the sense of our Translators .

Whence Observe , God is above the feare of the Creature .

As in the former Verse God is above any advantages or hopes that the Creature can give him , so he is above the feare of any hurt that the creature can doe him . As the goodnesse or righteousnesse of man cannot benefit the Lord , so the wickednesse and sinfulnesse of man cannot at all impaire the eternall glory and happinesse of the Lord . Though the wickednesse of man be a darkening to the manifestations of his glory ( and for that wicked men shall be judged ) yet as to his essential glory all the wickednesse in the world cannot darken that , nor be the least abatement to it . Will he reprove thee for feare of thee ? No , man cannot hurt the Lord by all his wickednesse , and therefore

The punishment which God layeth upon wicked men is not after the manner of men . God doth not punish as man punisheth .

Eliphaz here speaks of that which is often indeed a true ground among men why they reprove or punish other men . Some reprove others upon a vaine fear of them , and some upon a just fear of them . Why did the Jews accuse and reprove Christ ? Was it not for fear of him ? at least they pretended a fear , why else were they so hasty to have Jesus Christ brought to judgement ? ( John 12.47 , 48. ) Then gathered the chief Priests and Pharisees a Councel , and said , what doe we ? for this man doth many Miracles , if we let him thus alone , all men will beleeve on him , and the Romanes shall come and take away both our place and Nation . They Crucified Christ for fear ( though it was but a vain fear ) that he would be the ruine of their state ; the Romanes must needs come and destroy them if they let him alone . Feare makes men cruell , and they are most ready to hurt others , who continually suspect hurt from others . It hath been an ancient Observation , that Cowards are murtherous and revengefull ; while a man fears that such a man will be his ruine , he ruines him if he can , and removes that out of his way which he supposeth standing in the way of his owne safety . Why did Pharaoh give Command to slay the Male-Children of the Jews , and oppresse that people ? It was upon a vaine or cowardly fear , Come let us deale wisely with them , lest they multiply , and it come to passe that when there falleth out any warre , they joyne also with our enemyes , and fight against us , and so get them up out of the Land , ( Ex. 1.10 ) It is sayd at the 7th verse of that Chap. that the children of Israel were fruitfull and ( God fullfilling herein his promise made to Abraham ) encreased aboundantly , and multiplyed and waxed exceeding mighty , and the Land was filled with them . When God thus cast a gratious eye upon them , Pharoah and his Councellers cast a jelous eye upon them ; and began to suspect their multiplying might at last diminish him , that their rising might prove his ruine . Therefore upon reason of state he must find out a way to suppress and keepe them under as slaves and bondmen , whom his Ancestors received as welcom guests , and had to that day , enjoyed as faithful friends . Pharoah being captivated with this feare , saw no way to free himselfe , but by taking away the freedome of that whole People . As some through the prevalency of their owne feares dare not doe justice , so others through the prevalency of feare doe that which is unjust . Take one instance more , why did Herod ( Matth. 2. ) send out to slay all the Children ? It was for fear of the King of the Jewes , he was afraid of Christ , and therefore that he might murther him , he gave that horrible sentence to slay all the Infants . Again , some reprove and judge upon a due fear , for as Tirants and wicked men are full of fear because full of cruelty , and have suspitious thoughts that others will wrong them , because they have a mind to wrong every man : so just and righteous Magistrates when they see evil working , they must reprove and punish it lest it spread to the endangering of the publick Peace . This is a just fear , and such as becomes a man , even a man of courage and integrity ; such may feare that if seditious spirits be let alone , Verissimum est illud , quod inter argumentādum assumit Eliphaz , ex timore frequenter nasci aut vehementius accendi solere severitatem in irrogando supplicio Pined . they will undermine a whole Nation , and destroy thousands . A Magistrate reproves and Judges Theeves and Murtherers out of fear that if they encrease no man shall live quietly . Such as either openly or secretly contrive evil against a Nation , the Magistrate from a just ground of fear deals with them & reproves least they should disturb or infect the whole .

But the Lord doth not reprove any man for fear of him , he is of such infinite strength and stability , so far out of the reach of all the plots and contrivances of the wicked , that he needs not call them to account lest they should hurt his state , pull him out of his Throne , spoile his Kingdome , or get his Dominion from him ; the Lord is not afraid of any of these things , but the true reason why the Lord reproves wicked men , is , because he hates their iniquities , and is a God of truth and judgment . Though Magistrates may punish not only out of the love of Righteousnesse and Judgment , but because they fear a State may be ruin'd if they do it not , yet the Lord hath none of this fear , in regard of his State , but he doth it meerly out of love to justice , and as a hater of wickednesse .

He reproves man because he hath sinned against him , not because he is afraid of him , as Eliphaz shews in the words which follow .

JOB , CHAP. 22. 5 , 6 , 7 , 8 , 9.

Is not thy wickednesse great , and thine iniquity infinite ?

For thou hast taken a pledge of thy Brother for nought , and stripped the naked of their clothing .

Thou hast not given water to the weary to drinke , and thou hast with holden bread from the hungry .

But as for the mighty man he had the earth , and the honourable man dwelt in it .

Thou hast sent widdows away empty , and the arms of the fatherlesse have been broken .

IN this Context Eliphaz intends to shew the true reason why God reproved Job , and entred into judgment with him ; it was not ( as was sayd at the 4th Verse ) either because God was afraid of him , or because he feared God , but it was for his wickednesse , as Eliphaz ( though mistaken ) concluded against him ; as if he had said , God doth not punish thee because he is afraid of thee , but because he loveth justice , and hateth iniquity , Is not thy wickednesse great , and thine iniquity infinite ? That 's the scope of these words , which we may fitly call Job's Indictment , and this Indictment is laid down first in general words , vers. 5. Is not thy wickednesse great , and thine iniquity infinite ? And here Job is not charged with wickednesse and iniquity barely , but under a two-fold aggravation .

1. Great . 2. Infinite .

Secondly , We have his Indictment drawn on t into particular Charges , or a spefication of some notorious sins given against him in the Verses following .

This particular Charge consists of two heads .

First , Sinnes against man ; Secondly , Sinnes against God ; His supposed sinnes against man , contained in the words now read , are of two sorts ; First , Sinnes of commission , or of the evill which he had done ; Secondly , Sinnes of omission , or of the good that he had not done . The evill which he chargeth him to have done , is twofold ; first , an act of injustice , taking a pledge , in the sixt verse ; secondly , an act of uncharitablenesse , stripping the naked , in the same verse .

Both which evills , or miscarriages towards the honest poore are aggravated ( ver. 8th ) by his undue connivence at the wicked rich ; as he was too severe against the poore , so he was over-favourable towards the great , and mighty ; But as for the mighty man he had the earth , and the honourable man be dwelt in it ; as if he had said ; Thou didst never set thy selfe to doe justice upon the great ones , be they and doe they what they will , they have the earth , thou didst never put forth or exercise thy power to suppresse and oppose their insolencies , thy edge was turned only against inferior ones ; Thou tookest a pledge from the poore , and hast stripped the naked of their cloathing .

His sinnes of omission are expressed in the 7th verse ; Thou hast not given water to the weary , thou hast withholden bread from the hungry ; and in the 9th verse , Thou hast sent widdows away empty , and the armes of the fatherlesse have been broken : Which may be either taken thus ; Thou hast broken their armes , or thou hast not given thy helpe , and assistance to restore , and releive them when broken . Thus we have a light into the meaning of these five verses , as they are a charge of sinne upon Job .

Vers. 5. Is not thy wickednesse great ?

The question may be taken two wayes ; either conjecturally , and doubtingly , or assertively , and affirmingly . Usually in Scripture such questions are resolved into assertions and so divers Interpreters resolve this here ; Is not thy wickednesse great ? That is , I conclude against thee , that thy wickednesse is great , and that thy iniquities are infinite ; so Mr Broughton renders ; Doubtlesse thy evill is great . Others conceive it more cleare to the minde of the Text , that this question should be interpreted conjecturally ; Non tam haec ei ex professo obijcit , quam cogitandum ei relinquit , num haec fecerit . Merc. Is not thy wickednesse great ? That is , may we not suppose , that thy wickednesse is great ? may we not from ( at least ) probable grounds thinke thus of thee ? And that , First , from the generall state of man by nature , mans heart being sinfull he may sinne , and sinne ( as it were ) without bounds , greatly . There is no man ( sayth Solomon , 1 Kings 8. 46. ) that liveth , and sinneth not ; Solomon puts it as a parenthesis in his prayer , but it is such a parenthesis , as hoocks in all man kinde , it takes all in , Who is there that sinneth not ? so ( Pro. 20.9 . ) Who can say I am cleane from my sinne ? Now upon this generall ground Eliphaz might suppose , Is not thy wickednesse great ? All men have this in their nature , and hast not thou made improvement of it in thy life ? All men being sinfull by nature , art not thou extreamely sinfull in practise ?

Againe , He might make the supposition upon this ground , his present condition , or his affliction ; thou art greatly afflicted , thy afflictions are not of an ordinary sise , or measure , therefore is not thy wickednesse great ? and thine iniquity beyond the ordinary measure ? Upon this common rule he might suppose his sin very great ; for usually God doth proportion , and measure out punishments by our sinnes . Thy sufferings are very great , therefore are not thy sinnes great too ? Thus he might speake conjecturally upon both these considerations ; And yet if we consider how positively he speaks of particulars at the 6th and 7th verses , &c : Thou hast taken a pledge of thy brother for nought , and stripped the naked of their cloathing , &c. He gives us but too much ground to thinke , that he did more then barely conjecture , while he sayd ; Is not thy wickednesse great ?

The word which we render wickednesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 malum tuum vox Hebraea pertinet ad improbitatē quandam & impudentiam , contra jus & aequum omnia conculcantem . is by some specially expounded of that wickednesse which hath a kinde of impudence in it , and which doth not onely breake , transgresse , or step over the Law , but spurns against it ; every man that sinneth steppeth over the Law , over the line , but there are some that kicke at it , some who trample upon it , yea they would destroy it ; so some highten the emphasis of the word .

Againe , the word is rendred by others as signifying the evill of punishment in this part of the verse , and not the evill of sinne ; Is not thy affliction great , therefore thy iniquity is infinite . Malitia in sacris interdū est afflictio , aerumna , vexatio , pro malo paenae non culpae accipit . Rab : Lev : The Greeke word ( Matth. 6.34 . ) answers this , Sufficient to the day is the evill thereof , that is , the trouble , and the sorrow of it : ( Amos 3.6 . ) Is there any evill in the Citie which the Lord hath not done ? So here , Is not thy evill great , thy evill of punishment ? therefore thy iniquity is infinite . But I rather fix it upon the former : though the word sometimes signifies the evill of affliction , yet here I shall take it for the evill of sinne , or as we translate , wickednesse , which denotes not ordinary but great sinne ; for though every wicked man be a sinner , yet every sinner is not properly a wicked man .

Further , wickednesse in the former , and iniquity in the latter part of the verse , may be thus distinguished ; wickednesse specially respects those acts by which we hurt , and wrong others , iniquitie , those in which we passe by or neglect the duty which we owe to others ; Malitiam dicit plurimam , sed iniquitates infinitas , quia in pluribus peccat homo omittendo quam committendo . Aquin. and therefore Eliphaz calls his wickednesse great , but his iniquities infinite ; because sinnes of omission are more in number then sinnes of commission ; Man fayles oftner by not doing the good required , then by doing the evill forbidden . Nature can easier forbeare that which it likes , or pleaseth it , then be conversant in that which it likes not , or with which it is displeased .

Is not thy wickednesse great ?

The word signifies both magnitude and multitude , and it may be taken both wayes here , for great in bulke , and great in number .

But it may be said , whose wickednesse is not great ? or is any sinne little ? Why then doth Eliphaz fasten this upon Job , Is not thy wickednesse great ?

I answer , first , that it is unbecoming any man , to say his finnes are little ; we should not little , or lessen our sinnes , or have low thoughts of them ; as wee ought not to have low thoughts of any of the mercies of God , but to thinke them all great to us , yea too great for us ; so we should not have light thoughts of any of our sinnes , but judge the least of them great , and the lightest of them heavy ; yea even too great and too heavy for us to beare . Nor doth any thing more greaten a mans sinne , then his opinion that it is little .

Secondly , I answer , that indeed no sinne is little ; in the least sinne that ever was committed , there is a greatnesse , as committed against the great God , as it is a breach of the Law , and an abuse of the love of the Great God . Neverthelesse , though every sinne , thus considered , is great , yet comparatively some sinnes are but little , and sinnes being weighed one with the other , we may give this distinction of them into little and great , light and heavy . And as some Godly men are faithfull and feare God above many , so some wicked men are sinfull and dishonour God above many . Is not thy wickednesse great ?

Hence note ; 'T is our duty not onely to take notice of our sinnes , but of the greatnesse and degree of our sinnes .

Eliphaz doth well to put Job upon that enquirie , Is not thy wickednesse Great ? Though he did ill so groundlesly to suspect , much more to conclude that it was so . When Moses ( Exod. 32.31 . ) interceded for the people , after they had made the golden Calfe , he makes report of their sin to God in the fullest aggravation of it ; O , this people have sinned a great sinne , and have made them Gods of Gold ; he doth not onely confesse in their behalfe , that they had sinned , but they had sinned greatly , They have ( sayth he ) sinned a sin , that 's more then to doe a thing that is sinfull , and which is yet more , They have sinned a great sin , and which is most of all , they ( though they have been taught and have professed that God made them ) have made them gods of Gold . David makes this the ground why he did beg pardon of his sin ( Psal. 25.11 . ) Pardon mine iniquitie for it is great . As we are to looke upon the greatnesse of sinne , to humble our soules with godly sorrow , so we are to looke upon the greatnesse of sinne when wee sue to the Lord for pardon ; pardon my sinne for it is great ; our very senciblenesse that our sinne is great , is a prevayling argument with God to pardon it ; and our insenciblenesse that our sinnes are great , gives the greatest stop to the pardon of them . And as every sinne hath the more need of pardon , by how much the greater it is , so God will have the more glory in pardoning it , by how much the greater it is . The great wounds , and sicknesses of the Patient have the more need of curing , and if a Phycitian cure a great wound , or sicknesse , he hath the more honour by the cure . Now that we may take the truest measure of our sinnes , we must looke upon them , first in their nature and kinde , of what sort they are , and to what they relate in their commission ; secondly , in their circumstances , when , how , and in what manner they have been committed . That sinne which is but little in the nature of it , may be a very great one in the circumstances of it . As there are some mercies which we receive from God , little in their kinde , yet great in their circumstances , and very obligeing ; so are our sinnes . Some finnes are very horrid in their owne nature , they lay the conscience wast , and eate out the very principles of Godlinesse , such are Atheisme , Blasphemy , and Idolatry . The sinne of the people of Israel in making Gods of Gold , how detestable was it ? a golden God , what an ugly sight is that ? and indeed there are many sinnes which by how much they have the more externall beauty and glory upon them , the more ugly and filthy they are . Other sinnes are small in their kinde , yet by additionall considerations they swell into an immense vastnesse , and become out of measure finfull .

For Instance , first to sinne against light , that is , not onely to commit a knowne sinne , but to commit it knowingly . ( T is possible , that while we know such a thing to be a sinne , yet to doe it unknowingly , or not to know that we have done it ; He that knoweth it is a sinne to tell any untruth , may yet tell one and not know it : But ) when we doe that which is a knowne sin , and likewise know that we doe it , then we have no cloake for our sinne .

Secondly , To sinne against many received mercies , greatens it exceedingly ; Thus the Lord aggravates the sinne of David , I have done thus , and thus , for thee , and if this had been to little , I would moreover have given thee such and such things ; Wherefore hast thou despised the commandement of the Lord to doe evill in his sight , 2 Sam. 12.8 , 9.

Thirdly , It greatens sinne when continued in after warnings , and renewed admonitions ; He that being often reproved hardneth his necke , shall suddenly be destroyed , and that without remedy , ( Prov. 29.1 . ) The Greatnesse of his punishment , ( he shall be ( not afflicted , but ) destroyed ) the quicknes of it ( he shall suddenly be destroyed ) the irrecoverablenes of it ( and that without remedy ) all these with one consent vote the greatnes of that sin , whatsoever it be in its kinde , which is persisted in after perswasion to desist and depart from it . The Church is commanded to passe her extreamest censure upon that offending brother , who having been told his fault ; first , by that brother alone whom he hath offended ; secondly , by him and two more associated as witnesses ; thirdly , then , by the Church gathered in the name of Christ . ( Matth. 18.16 , 17. ) But if be will not heare thee , then take one or two more , that in the mouth of two or three witnesses , every word may be established : and if he shall neglect to heare them , tell it to the Church : but if he neglect to heare the Church , let him be unto thee as a heathen man and a publicane . It is dangerous enough to sin against a rule , but t is more dangerous to sin against a reproofe ; especially against the reproofe of a whole Church .

Fourthly , When we sinne in the sight of judgements upon our selves , or others , whether for the same , or other sinnes : This is as if a theife should steale before the Judge , or under the gibbet , while he seeth others arraigned or executed for stealing . It is very evill to sin against judgements threatned , but it is far worse to sin against Judgements executed . That wrath which is revealed from heaven against all unrighteousnesse to the eare in the word of God , should stop us from sin , much more that which is revealed to the eye in the workes of God .

Fiftly , When we sinne against our owne promises not to sinne , when our owne words condemne us , as well as the word of God , this staynes every sinne with a double guilt .

Sixtly , The greatening of a sinne is from the repeating of it after it hath been repented of . To fall into any sinne out of which we have risen , makes our fall the more grievous ; when a sinner lickes up his owne vomit , when he builds againe the things which he had destroyed , he makes himselfe a transgressor indeed . They who repent not cannot expect mercy , what remaines then for them but a certain fearefull expectation of Judgement , who repent of their repentings ?

Seventhly , Sin is greatly encreased when acted with deliberation ; to be hurried into a sinne though great , is not so great as to doe a lesse evill consultively , or to advise upon it and doe it ; some sinne for want of advice , many sinne against advice , and not a few sin with advice , that is , advisedly . T is hard to finde out a way to give them comfort , who sinne with counsell . They who are wise to doe evill , or who doe evill as a piece of their wisdome ( such every deliberate action is esteemed to be ) will be found the greatest fooles . All sin is folly , but those sins have most of the foole in them , which we thinke , we doe wisely . In all these cases , we may well say to any man , as Eliphaz here to Job ; Is not thy wickednesse great ?

And thine iniquitie infinite .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perversitas & non finis iniquitatibus tuis . Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 70. Rebellio aeterna . Vatabl. The word which we translate iniquitie , implyeth perversenesse , or frowardnesse in sinning ; Is not thine iniquity infinite . The Hebrew is , There is no end to thy iniquity , or thou dost commit iniquity without end . The Septuagint render it thus ; Are not thy iniquities so many that they cannot be numbred ? are they not innumerable ? Another thus ; Is not thy rebellion eternall ? And so the sence reacheth eyther the multiplication of acts , or the continuation of time . Our reading is comprehensive of both ; Is not thine iniquity infinite ?

But how could Eliphaz make such a supposition as this ? seeing there is nothing infinite but God , and it is altogether impossible that there should be two infinites . The heavens cannot hold two Sunnes , much lesse can the world hold two infinites . God is The onely Infinite ; therefore sinne is not infinite as God is infinite ; First , that is infinite which is without end ; secondly , that is infinite which is without bound , in both God is infinite ; As he had no beginning , so he shall have no end or period of his being ; He is infinite in reference to duration or time ; and he is infinite in reference to place or extent ; He fills heaven and earth ; and the heaven of heavens cannot containe him . The Hebrew phrase in the Text , without end , answers our translation , infinite ; for infinite is that which hath no bounds or end . So then in a strict and proper sence , there is nothing infinite but God . And infinity runneth through all the titles of God , he is infinite in power , infinite in wisdome , justice , righteousnesse , and mercy ; It remaines then to be further considered , how we may understand this question , Is not thine iniquitie infinite ?

I answer , sin is not infinite properly , yet in a vulgar sence , sinne may be called infinite , for according to common acception , we call that infinite which is very great , or which exceeds all ordinary bounds , though not all bounds ; onely that is properly infinite which exceeds all bounds , but we usually say , that is infinite which exceeds ordinary bounds . Thus some mens sins onely are infinite . For though every sin be a breaking of the bounds which God hath set us , eyther in excesse or in defect ; yet they who sin after a common rate or proportion of sinning , may be said to keepe their bounds in sinning . For what the Apostle speakes of some tryalls and Temptations ( 1 Cor. 10.13 . ) the same may be said of some sinnes and transgressions , that they are common to man . But they who sin ( as the Prophet speakes ) with a high hand , or with both hands greedily , they who draw iniquitie with coards of vanitie , and sin as i● were with cart-ropes , these doe not onely breake the everlasting bounds of the Law , but the ordinary bounds of sin . Their sins are not common ( in the act , though the principle be ) to man ; They sin as few men ever sinned , they sin like devills rather then like men , and therefore ( under this notion ) their sin is deservedly called infinite .

Secondly , We may say , that sin hath an infinitenesse in it in reference to the object , God , and so not onely a great sin , and many sins , but small sinnes , or any one sinne may be said to have an infinitenesse in it , because it is committed against an infinite God . And hence it is that nothing can expiate sinne but what hath an infinitenesse in it ; the least sin , calls for the bloud of Christ to take it away , which bloud hath a kinde of infinity in it ; for though the sufferings and bloud of Christ were not properly infinite , because they were the sufferings of the humane nature , yet the divine nature shed forth an infinite worth and value upon his sufferings ; and therefore we are sayd to be redeemed ( or purchased ) by the bloud of God ( Act. 20.28 . ) that is , by the bloud of that person who is God , though the humane nature onely was capable of having bloud shed . Thus we may say , that the least sin , with respect to the object is infinite , God himselfe being offended and wronged by every sin .

Thirdly , As this infinitenesse may be considered in reference to the extent of any one sinne ( that reaching as high as God ) so to the number , or rather to the numberless of our sins . There is an Arithmeticall as well as a Geometricall infinity in sin . Thus the Septuagint ( as was sayd before ) render the Text ; Are not thine iniquities innumerable ? That hath a kinde of infinity which cannot be numbred ; but cannot our sinnes be numbred ? are they infinite in number ?

I answer , sinnes may be considered two wayes : first , in their species and kinds ; secondly , in their acts , if we consider sinnes in their species and kinds , so they are not innumerable , for it is possible to number up all the severall heads , divisions , and kinds of sinne ; but if we consider sin in reference to acts , so every mans sins are innumerable ; yet this innumerablenes of sins in reference to acts , may be considered either absolutely , or as to us . The acts of sin , are not absolutely or in themselves innumerable , but as to us they are innumerable : they are more then any man can number . John sayth , ( Rev. 7.9 . ) After this I beheld , and lo a great multitude , which no man could number ( besides those that were sealed of every Tribe , ) of all Nations , and kindreds , &c. ) This great multitude was not in it selfe without number , but as to mans arithmeticke it was , no man could number it . The haires of our head , and the sands of the Sea , are numerable to God , but to us innumerable . David ( Psal. 40.12 . ) speakes first of innumerable evills , and then of innumerable sinnes ; innumerable evills compasse me about , mine iniquities have taken hold upon me , so that I am not able to looke up : they are more then the haires of my head , therefore my heart faileth me ; when he sayth , they are more then the haires of my head , his meaning is , they are innumerable ; I can no more tell the summe of my sinnes , then the summe of my hayres . Christ to assure his Disciples in time of their afflictions and sufferings , that he will take care of them , tells them ; The very hayres of your head are all numbred , ( Mat. 10.30 . ) As if he had sayd , seing God taketh care of those inconsiderable ( not parts , but ) excrements of the body , surely then he will take care of those more noble parts of your bodies , and most of all of that most noble part of you , ( which is your all ) your soules . The hayres of our heads are innumerable to us , but God numbers them . The sins of our hearts and lives are all numbred by God . Thou tellest my wandrings , ( sayth holy David , Psal. 56.8 . ) he meanes it of his wandrings by persecution , and 't is as true of his wandrings by transgression . But what man knowes the errors or wandrings eyther of his heart or life ( Psal. 19.12 . ) He that hath fewest sins , hath more then he can number ; and therefore every mans sins are to him , in number infinite .

Fourthly , Iniquities may he called infinite in reference to the will , or the spirit of him that committeth those iniquities : those sinnes are without bounds , to which man would never set a bound . The natural man would never end sinning , therefore his sins are without end , or infinite . The Prophet ( Jer. 13.27 . ) speakes reproveingly to that people in the name of the Lord ; I have seene thine adulteries , and thy neighings , the lewdnesse of thy whoredome , and thine abominations on the hills in the feilds ; wo unto thee , O Jerusalem , wilt thou not be made cleane , when shall it once be ? As if be had said ; O Jerusalem , thou hast no will to be made cleane , or thou wouldest never be cleane , if thou mightest have thy will ; When shall it once be ? The time is yet to come when thou wouldest have it to be so ; thou hast a mind to pollute thy selfe still , but no minde to wash thy selfe from thy pollution . The sins of a person or people are then infinite , or without end , when they discover that they have no minde to leave sinning . A godly mans desires to doe good are infinite , and so are the desires of a wicked man to doe evill . This Prophet had spoken to Jerusalem in the same language ( Chap. 4.14 . ) How long shall vaine thoughts lodge in thee ? when wilt thou be weary of these lodgers , when wilt thou bid these guests be gone , whom thou hast thus long bid welcome ? The Church of God doth sometimes suffer evill to lodge very long in her , even in the middest of her , as it were , at her very heart ; but the world lodgeth or lieth ( continually ) in evill ( 1 Joh. 5.19 . ) and there ( as it is the world ) it will lie for ever , soakt and steept in evill . Some give this as one reason to justifie the infinitnesse or everlastingnesse of the punishment that is laid upon impenitent sinners in hell . The damned are under endlesse sufferings , because they would have sinned without end ; Vellet sine fine vivere ut posset sine fine peccare . Greg. A wicked man would live long , yea he would have no end of his life here , he would live ever , that he might sinne ever ; therefore the Lord giveth him a life , not such a one as he would have , but such a one as he deserves to have , which is indeed a death for ever . They dye eternally for sin , who would have lived eternally in sin . Take a Scripture or two more to illustrate this way of the infinity of mans sinne , ( Jer. 8.5 . ) Why is this people of Jerusalem slidden back , by a perpetuall back-sliding ; they hold fast deceite , they refuse to returne ; Here are three phrases noting this one thing . First , They hold fast deceit ; secondly , They refused to returne ; thirdly , Their's was a perpetuall back-sliding , or as some reade it , an eternall rebellion , an obstinate rebellion , a strong and mighty rebellion ; the Seventy call it , an impudent shamelesse rebellion : all these are proper Epithites of that obstinacy , and setlednesse of resolution , which is in the heart of man by nature to continue in sinne ; yet there is a further rendering of the words , which as the Originall will beare , so it hath an elegancy in it , Why is this people of Jerusalem slidden backe by a conquering , or a prevailing back-sliding ? A perpetuall back-sliding hath conquest or triumph attributed to it upon a twofold consideration ; first , in reference to other sinnes ; finall obstinacy , or impenitency lifts up its head above all other sinnes , and sits as King among them ; impenitency under any sin committed , is greater then the sin committed ; not to repent of the evill we have done , is worse then the evill which we doe . Impenitency seales the soule under condemnation . Repentance conquers sin , but impenitency is the conquering sin . Secondly , 't is called a triumphing or conquering sinne , because it seemes ( as it were ) to carry the day against the mercy and goodnesse of God , that 's a sad conquest indeed ; not that any sinne , no nor impenitency for sinne , exceeds the mercy and goodnesse of God ; for his thoughts of mercy are as high above our acts of sin , as they are above our thoughts of his mercy , & that is as high as the heaven is in comparison of the earth . ( Isa. 55.9 . ) But the mercy of the Lord is said to be overcome by perpetuall backslidings , because the Lord will not be mercifull to such ; thus final impenitency may be called a triumphing or conquering sin , seing the mercy of God seemes to yeeld unto it ; They will not humble themselves to seeke mercy , yea they slight and despise mercy , therefore they shall not finde mercy . The Prophet Jeremie represents the LORD thus expostulating againe with the Jewish Nation ( Chap. 5.22 , 23. ) Feare ye not me , sayth the Lord , will yee not tremble at my presence , which have placed the sand for the bound of the Sea by a perpetuall decree that it cannot passe it , and though the waves thereof tosse themselves , yet can they not prevaile , and though they roare , yet can they not passe over it ; but this people hath a revolting and rebellious heart , they are revolted and gone . The words , as I conceive , have these two things in them ; first , that the Lord is to be feared who doth such things , who sets bounds to the Sea , &c. Secondly , that the wickednesse of mans heart is admirable , or rather that we are to be astonished at the wickednesse of mans heart , which is more boysterous and disobedient , then the raging waves of the Sea . The Lord sets bounds to the waves of the Sea , which waves in their owne nature are altogether boundlesse ; liquid waves have no bounds of their owne , yet the Lord having put bounds to them , they are kept in bounds ; The sand bounds the Sea , so that though the waves thereof tosse , they cannot prevaile , though they roare they cannot passe over ; but this people have revolted , and are gone ; As if he had said , I the Lord have put a bound to the Sea , I have also set a bound to the wickednesse of mans heart ; what is that ? my Word , my Law . The Law of God is a moral bound to stop and keepe in compasse the raging waves of mans corruption . God doth not alwayes put an externall bound by sword and judgement to stop men whether they will or no from sinne , but he alwayes puts a morall bound to stop them ; this is supposed in the Text , I put a bound to the Sea , to the Sea also of mans heart , to the wickednesse that is there , but this people are revolted and gone , they have broken all my bounds , even that perpetuall decree of my righteous Law . Now as when the Sea breaks its bounds , the waters flow infinitely , there is no stopping them ; so when the heart of man breaks bounds , revolts and is gone , he sinnes infinitely , he makes no end of sinning . By these Scriptures we may understand in what sense the iniquities of wicked men may be sayd to be infinite ; though nothing is infinite in a strict and proper sence , but God himselfe .

Is not thy wickednesse great , and thine iniquitie infinite ?

But hath Job given Eliphaz any just occasion of this surmise , that his sin was in this sence infinite ? Did he ever observe eyther wickednesse in generall , or those particular wickednesses which he presently enumerates , taking a pledge , denying reliefe of the poore , stripping the naked , & c ? had he seene any of these evills acted by Job ? certainly he had not ; Job was a man of another frame of life then these things import ; these blacke lines and colours would never make the picture of Jobs heart or life ; this is as ill a draught of a man as could be made ; yet Eliphaz puts all this upon Job , at least by supposition ; is it not thus ? but what reason had he for this supposition ? none but this , the greatnesse of his affliction ; the infinite troubles that were upon him ; God set no bounds to Jobs sorrows , therefore he thought Job had sinned beyond all bounds .

Hence observe ; Wee are ready to judge their sinnes great , who are the greatest sufferers .

Though we know nothing by them , though we can charge nothing upon them , yet this thought riseth naturally in us , when we see any under great and extraordinary sufferings , surely they are great , and extraordinary sinners . The worst of sinners never suffered more in this world , then the best of Saints ; Witnes those Jewish Worthyes , whose torments are reported by the Author to the Hebrewes ( Chap. 11.37 . ) and as these were adjudged to suffer , because they were thought the worst of sinners , so , doubtlesse , many who saw them suffer thought them such , though they knew nothing done by them to make them such . Read also this Spirit ( Luk. 13.2 . Act. 28.4 . ) This hath been formerly observed from other passages in this booke , and therefore I onely touch it , and passe away .

Againe , Eliphaz seemes to take Job off from the wrong ground of his sufferings , and tells him , though he looked to other reasons , yet the true reason was the greatnesse of his wickednesse , and the numberlesnes of his iniquities .

Hence observe ; That few thinke of , or hitt upon any other cause of suffering but sinne .

Sin is so much and so often the cause of suffering , that we doe it no wrong to suspect it as the cause of all sufferings ; and it is indeed one kinds of cause ( causa sine qua non ) of all our sufferings ; so that we can hardly wrong sin by this suspition , but we may easily wrong both God and man by it . When the blind man came before Christ , his Disciples asked him , saying ; Master , who did sin , this man or his parents , that he was borne blind ; they could hit upon nothing but sin , why the man was borne blind , ( Joh. 9.2 . ) But at the third verse , Christ answered , Neither hath this man sinned , nor his parents ; he vindicates both from this suspition . What man was this ? and who were his parents , that they sinned not ? were they cleane from sinne ? not so neyther , but the meaning of Christ is this , neither hath this man sinned , nor his parents , so , as that eyther his sin or theirs should be reckoned the speciall cause why he was borne blind . There was somewhat else in it , which the Disciples tooke no notice of , nor did they understand . Christ doth not deny but that a mans owne sinne , and the sin of his parents may be a cause of blindnesse ; but neither the one nor the other was the cause in that mans case ; as if Christ had sayd ; Can you thinke of nothing else why a man is afflicted but onely his sinne ? There are many other causes of suffering besides that . The cause why some suffer , is the tryall of their graces . The cause why many suffer , is to beare witnesse to the truth , and to encourage others both in the profession of it , and in persecutions for it . And Christ particularly assignes another cause of the sufferings of the blind man , That the worke of God might be made manifest in him : That the worke of God in his power and mercy might be seene in restoring this man to his fight , therefore was he borne without the power of seing . The blindnes of that man was an occasion to make a very glorious discovery of God . Much of God had not been so eminently seene at that time , if that man had alwayes seene . Many are cast downe upon beds of sicknesse , or into a state of poverty , that the worke of God in raysing them up to health and plenty may be made manifest . The designe of God lookes beyond the sin of man in the afflictions of most men , yet man seldome lookes beyond it .

Thirdly , Note from the whole verse ; That we are more ready to judge the sinnes of others great , then our owne .

Is not thy wickednesse great , and thine iniquities infinite ? Eliphaz might have sayd as much of himselfe and his owne sinne ; and it had been but a duty to have done so ; we should not aggravate the sins of others , nor extenuate or lessen our owne , we should not set the sinnes of others in open light , nor provide coverings for our owne , yet most commonly we run the contrary course : we have a favourable opinion , and excuses ready for what we have done , while we have hard thoughts of , and give harsh censures upon what others doe ; our owne sins we can call moats , and the sins of others beames . The better any man is , the better he judges others , and the worse of himselfe ; Paul spake no complement , while he sayd , that he was lesse then the least of all Saints , and the chiefe of sinners ; usually they who are the severest observers and censurers of others , eyther flatter , or have not well observed themselves .

Fourthly .

Forasmuch as Eliphaz seing Job under great sufferings , sayth to him ; Is not thy wickednesse great ? The counsell in it selfe was seasonable .

Hence observe ; That in time of suffering , it is good both to put our selves and others upon inquiry about our sinnes .

So the Prophet ( Lam. 3.39 , 40. ) Why doth a living man complaine , a man for the punishment of his sins ? Let us search and try our wayes , and turne againe to the Lord ; times of afflictions should be times of inquisition , when the Lord is smiting , we should be searching ; when we have received many wounds , it is time for us to be suspecting our selves of many sinnes ; and the counsell of others is not to be rejected , when seing us in sorrow , they advise us to consider what our sinnes are , how great , and how many . For though we should be tender in pressing those who are under the load and burden of affliction , with the burden of their sinnes , yet they who are so , shall doe well and wisely to presse it upon themselves .

Fiftly , Whereas Eliphaz sayth ; Is not thy wickednesse great , and thine iniquitie infinite ? and in the next verse , concludes upon it ; Thou hast taken a pledge from thy brother for nought , &c. All which were but conjectures and suspitions .

Observe ; That suppositions and conjectures are no fit grounds , upon which to build a judgement concerning the faultines of others .

We must not Censure upon , I heare so , I suppose so , I thinke so , but upon , I know it is so ; many have run into great sinne by judging the sins of others Great . Judge not ( saith our Saviour , Matth. 7.1 . ) that ye be not judged . He speakes not against all judgement , but eyther , first , against severe and harsh judging , or secondly , against false judging , or thirdly , against inconsiderate and rash judging . When we judge without due ground , not knowing the why or wherefore of our Judgement , take heed of such judging , that ye be not judged , that is , lest having judged others unduely , ye receive your due in Judgement . Eliphaz had nothing upon knowledge to charge Job for , yet while he questions , Is not thy wickednesse great ? He doth more then seemingly conclude that his sin was very great , and his iniquities infinite . And in the next verse in stead of querying , he comes to peremptory concluding ;

Vers. 6. For thou hast taken a pledge from thy brother for nought , and stripped the naked of their cloathing .

Now begins the speciall charge , or inditement , now he innumerates severall sinnes ; As if he had said ; What doest thou stand looking for matter , or reasons why thou art thus afflicted , here are the reasons , I will name them to thee ; Thou hast taken a pledge fram thy brother for nought . Thus Eliphaz powreth upon him , and dischargeth whole volyes of deadly shot , but all at randome , and besides the marke . Before , he spake in the third person , he speaks now in the second , thou , thou , thou art the man , thou hast taken a pledge . Againe , Eliphaz had formerly dealt with Job as an hypocrite ; he then granted that he had some shews of holinesse , and some appearance or counterfeit of goodnesse at least , now he denieth that ; now he pulls off his visour or maske , and objects against him barefaced . Before he charged him with falsenesse of heart , while he professed and practised Religion ; but now he objects such practises against him , as no man doth who hath but a profession of Religion . He objects those crimes against him which are proper to prophane open sinners , to common oppressors , who raise themselves upon the ruins , and inrich themselves by the spoyls of their weaker brethren ; These are sinners not onely against the Law of God , but light of nature ; these are acts not onely of impiety , but of cruelty , inhumanity , and tyranny .

Thou hast taken a pledge from thy brother for nought .

Job was a Magistrate , and this would have aggravated his sin exceedingly , if it had been true ; for any man to oppresse another is very wickednesse ; but for a Magistrate who is set up to be a protector , a releiver of others , a helper of the freindlesse , and a Judge of the widdow , for him to carry himselfe thus , for him to oppresse and grind the faces of the poore , is most tyrannicall . Tyrannus est , qui ita dominatur , ut ad proprium commodum & utilitatem omnia conferat . Arist. lib. 4. polit. & 1. Ethic. Thus Aristotle defines a Tyrant ; He is one that rules so as to turne all to his owne private benefit or profit ; he that governs so , governs for himselfe ; Whereas true government seekes and respects the good of others . Just governours are a generall blessing , and their ayme is the common , not their private wealth . Thus Eliphaz renders Job a very tyrant , who when he should be a nursing-father to his Country , proves a devourer of it , and when he should provide bread for those about him , he takes their bread , yea their blood from them , and gives them a stone .

Thou hast taken a pledge from thy brother for nought .

There are three aggravations of his supposed sinne in these words .

First , That he tooke a pledge .

Secondly , That he tooke it of a brother .

Thirdly , That he tooke it for nought .

Thou hast taken a pledge ] The Hebrew is no more then this , Thou hast pledged . In Hebraeo simplex est verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod est pignorare aut pignus accipere idem est obligare . The word signifies also to bind , or fasten a thing as with a coard , and the reason is , because a pledge given is an obligation , a ty or bond to performe the promise made , or pay the debt contracted . A promise is an audible bond , but a pledge is a visible bond . It is no sinne in it selfe to take a pledge , no more then it is a sinne to buy , sell , or to ingage a man any other way , to performe a bargaine , or repay a debt . The Law of God published by Moses allowed the taking of a pledge , what is it then which Eliphaz chargeth upon Job as sinfull in taking a pledge ? I conceive there are two things which shew sinfulness in taking a pledge , and that both are implyed here .

First , He intimates that Job did not waite to receive a pledge at the hand of his brother , but he did as it were rush in upon him , and tooke the pledge ; for so tender was the Lord in reference to the poore of his People , or to those that should be in need to borrow of their brethren , and so give a pledge for security ; that he giveth this speciall order ( Deut. 34.10 . ) When thou dost lend thy brother any thing , thou shalt not goe into his house to fetch his pledge ( it was not unlawful to receive a pledge from his brother , but to goe into his house was against the Law ) but thou shalt stand abroad , and the man shall bring it out to thee . Some conceive that this was the sinne charged upon Job ; Thou hast taken a pledge from thy brother , thou hast not according to this expresse Law of God tarried for it ; and supposing that Eliphaz and Job lived before the giving of that Law , yet the light of nature teacheth , that we should not presse a man , or pull his pledge from him , but that the borrower should goe into his house , and bringing his pledge , deliver it up freely with his owne hand into the hand of the lender . It is an affliction to have need to borrow , Ipsa pignoris etymologia , docere hominem videtur pignus non tam propria manu auferendum ab invito & misero debitore , quam accipiendum non nisi ipsius debitoris manu oblatum : pignus enim appellatum est a pugno , quia res quae pignori dantur , manu traduntur . Cajus and therefore the borrower should be so tenderly dealt with by the lender as not to adde affliction to him . It is a curtesie to lend to him that is in need , but as some in giving , so most in lending spoyle all the curtesie of it ; while they lend their money , they snatch or gripe at their security ; whereas the old Law sayd ( the equity whereof , though not the formality , remaines to this day ) Thou shalt not goe into thy brothers house to fetch his pledge , but thou shalt stand abroad and the man shall bring it out to thee . Some Critticks tells us that this is signified in the Etymologie of the Latine word , which signifies a pledge . Namely , that the lender should not take but receive it from the hand of the borrower . It is the duty of borrowers to pay : The wicked borroweth and payeth not againe , ( Psal. 37.21 . ) The Apostles rule to the Godly is ; Owe no man any thing but to love one another , ( Rom. 13.8 . ) Now , as it is the duty of the borrower to pay , so of the lender to be moderate , and not to exact or impose heavily upon him , for the assuring of his payments . As he that buyeth should be as if he bought not , so he that lends should be ( in this respect ) as if he lent not ; He should lend with so much mildnesse and meeknes of spirit , as if he gave , rather then lent ; or as if ( the contrary whereof Solomon found in his experience , Pro. 22.7 . ) himselfe the lender , were servant to the borrower . Job is charged first with fayling in this ; As if he had over eagerly pressed upon his brother for a pledge ; Thou hast taken a pledge from thy brother .

Secondly , The taking a pledge from a brother , may be expounded of withholding a pledge when it is called for , or of the not restoring it , when the Covenants are performed . This is not onely to take it , but to take it away ; suppose the pledge hath been given into a mans hand , yet if he will not restore it , or give it backe out of his hand when called for , but make excuses , or delayes , This is to take away the pledge . And thus some make out the sin of the Text ; Thou hast taken a pledge ; that is , thou hast swept it quite away , thou hast refused to restore the pledge , when that which was borrowed upon it , hath been in due time tendered to be payed or restored . The Prophet Ezekiel ( Chap. 18.14 , 15 , 16. ) numbers the contrary practices among those Negatives , for which the Lord declares himselfe much pleased with the son of a wicked father ; A son that seeth all his fathers sinnes , that he hath done , and doth not such like ; that hath not eaten upon the mountaines , neither hath lift up his eyes to the idolls of the house of Israell ; that hath not defiled his neighbours wife , neither hath oppressed any ; that hath not withholden the pledge , neyther hath spoyled by violence , &c. he shall not dye for the iniquitie of his father , he shall surely live . Here sinning in the matter of a pledge , is pitcht upon with-holding it , not upon taking it . For though a man have a pledge fayrely delivered up to him , though he doe not rush into the borrowers house , and there be his owne carver , taking what himselfe listeth to secure that which he hath lent , yet if he withhold the pledge when it is required , and desired to be returned upon promised satisfaction made , this is very sinfull and oppressive . Some when they get a good thing in their hands , they are loth to part with it , and will have a device to prove it forfeited by the borrower , when indeed , 't is onely coveted by the lender .

Hence note ; That violently to take or unjustly to detaine the pledge committed to us , is to act the part of the oppressor .

That Law which saith ; Thou shalt not steale , doth as much forbid the detaining in our hands , as the laying of our hands upon that which is our neighbours . And he that withholds the pledge when the debtor is ready and offers to redeem it , is like him that withholdes the debt when the lender desires him , and he is able to repay it . Thou hast taken or withholden a pledge . That 's thy sinne .

Secondly , There is a further aggravation of sinne in the words respecting the person from which the pledge was taken ; A Brother : Thou hast taken a pledge from thy brother . This addeth to the sinne ; we should be kinde to all , but especially to a brother . A brother , may be taken either strictly for one next or neere by birth or bloud , a brother by consanguinity : such are in the most proper sence , our brethren and our owne flesh . Or the word brother may be taken in a large sense , for any that are neere to us , as being eyther of the same profession of Religion with us , or living in the same Cit●● , society , or under the same Government with us . These are our brethren and our owne flesh too . And so the Prophet calleth them even when pinched with hunger and nakedness , the more to move the bowels of our compassion towards them , ( Isa. 58.7 . ) When thou seest the naked , that thou cover him , and that thou hide not thy selfe from thy owne flesh ; As richly cloathed as thou art , and as naked as they are , thine owne flesh they are . When Eliphaz saith , Thou hast taken a pledge from thy brother , he takes in brethren under all distinctions . This he adds to highten Jobs sin ; Thou tookest a pledge from thy brother .

Hence note ; That as it is unjust and uncharitable to wrong any man , so most of all those that are neere to us .

To wrong a brother of any latitude or degree is sinfull , and still the neerer the brother is , the more sinfull it is to wrong him : the sinne which a man commits against himselfe is therefore greatest of all , because a man is neerest to himselfe ; so in proportion the neerer any one is to us in any relation , the more we sinne in wronging him . The Apostle puts it under that notion ; If a brother or a sister be naked , and destitute of dayly food , &c. Jam. 2.15 . And againe , 1 Joh. 3.17 . Whosoever hath this worlds good , and seeth his brother have need and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ? That is , the love of God doth not at all dwell in him , or at best it dwelleth very poorly and undiscernably in him . To see strangers yea enemies destitute and not relieve them , is uncharitable ; but to see a brother or a sister , and chiefly a brother or a sister in spirituall relation ( for of such I conceive the Apostle speakes particularly , in those places , I say , to see such ) destitute and not to releive them , this is highest uncharitableness .

Againe , Some render thus , ( not thou hast taken a pledge from thy brother , but ) Thou hast taken thy brother for a pledge . This speakes yet louder , and is a sin of a blacker colour then the former ; thou hast not onely taken thy brothers pledge , but himselfe , his very person for security or for payment . But what is it to take a mans brother for a pledge ? In pignus accepisti fratres tuos . Sept. or how was that done ? These ●wo things may be in it , either first more generally thou hast imprisoned him . As ( Mat. 1● . 28 . ) 't is sayd of the cruell Creditour that he took his brother , and cast him into prison till he should pay the utmost farthing : now though all kinde of imprisonment be not sinfull , not onely as to the law of Nations , but as to the Law of God ; yet cruell imprisonment is very sinfull ; Thou hast taken thy brother for a pledge : Thou hast not spared his person when he had not a purse to pay thee ; Thou hast ( as it hath been sayd among us ) made dice of his bones . Some would never pay , were it not for feare of a prison ; but to put and detaine a poore man in prison when he hath nothing to pay , is not onely unchristian , but barbarous and inhumane . Or secondly ( which was used in ancient times ) Thou hast taken thy brother for a pledge , that is , thou hast made him thy slave : To be cast into prison is a slavery , and a man may be made a slave , yet not imprisoned . And though it may be a duty ( when we have nothing else to satisfie it with ) to worke out a debt , yet it is a very high severity to force a debter to pay with his worke . We reade how the poore widdow came to Elisha the Prophet , and bemoaned her case to him , ( 2 King . 4.1 . ) Thy servant my husband is dead , and thou knowest that thy servant did feare the Lord , and the creditour is come to take unto him my two sonnes to be bondmen ; This is to take a brother for a pledge ; The Prophet seemes to ayme at this while he describes those hypocriticall fasts among the Jewes ( Isa. 58.6 . ) Is not this the fast that I have chosen , to loose the bands of wickednesse , to undoe the heavie burdens , and to let the oppressed goe free , and that yee breake every yoake ; To fast and not to reforme , is to mocke God rath●r then to humble our selves . Here are the true fruits of fasting . And they all run into the poynt in hand , the avoyding and turning from all injurious and vexatious dealings with our Brethren . First , the bands of wickednesse , that is , of oppressing Laws or pinching Contracts . Secondly , heavie burdens , eyther of services or taxes ; From these the oppressed should be freed , and every yoake imposed , by these or any other way of grievance , broken from off the neckes of our brethren .

There is yet one word more , very considerable in the Text , for the hightning of this sinne .

Thou hast taken a pledge of thy brother for nought ; or without cause ; This word was opened ( Chap. 1.9 . ) where Satan suggests against Jobs sincerity , doth Job serve God for nought . And againe ( Chap. 2.3 . ) where the Lord asserts and vindicates the sincerity of Job against Satans calumniations ; Thou movedst me against him to destroy him without cause ; That is , thou hadst no cause to move me so against him ; he is no such mercenary servant as thou hast maliciously pretended . Thus here ; Thou hast taken a pledge of thy brother for nought , or without cause ; that is , without any necessary cause , there was no reason thou shouldest take a pledge from thy brother when thou tookest it ; thou mightest have trusted him , but thou wouldest not any further then thou hadst full security put into thy hand , or rather then thou didst take it into thy hand , whether he would or no. As if he had sayd ; Thou wouldest not releive thy brothers poverty , upon the promises which God makes to those who charitably releive the poore ; thou wouldest neyther take Gods word , nor trust thy brother in any case , further then thou didst see him ; unlesse he would put into thy hand , thou wouldest not put into his . True charity must and will make some ventures ; Cast thy bread upon the waters ( saith Solomon Eccl. 11.1 . ) A good man is a Merchant and will trust his bread where he hath no more assurance of a safe returne , then the Merchant hath of his Ship and Lading from the winds and waters .

Thou hast taken a pledge of thy brother .

Againe , Without cause or for nought , may have this meaning , thou didst oblidge thy brother to restore that which really and indeed he never received from thee ; thou didst put a debt to thy brothers account which he never made by borrowing . Solent divites fingere se creditores & alioe debitores . David complaines of such kinde of unkinde usage ( Psal. 69.4 . ) They that hate me without cause , are moe then the hayres of my head : They that would destroy me , being mine enemies wrongfully , are mighty : then I restored that which I tooke not away ; That is , which I tooke not away , eyther as borrowed of them , or as stolne from them . I was neyther a debter , nor a theife , I had nothing of theirs in my hands , yet I was forced to restore . This is the worst sort of taking a pledge for nought .

Thirdly , For nought ; That is , when there was no reason to take so great a pledge of thy brother , the thing which thou didst lend him was but some trifle , yet thou wouldest have a pledge of thy brother for it ; thou wouldest have great security for an inconsiderable debt ; that 's the course of many oppressors , by lending a little they will have much to secure it . And this is to take a pledge from a brother for nought , there should be some equality between the debt and the security , he that lends a trifle , a small matter , and requires great assurance , takes a pledge of his brother for nought . So that all unreasonable and unequall demands for security , eyther taking ( where charity bids us trust ) from the poore , or taking it ( where in justice we should not take any thing ) when nothing was lent , or when there is no reason we should take so much ; any of these harsh and injurious practices , is the taking a pledge of our brother for nought .

Hence observe ; That the lesse cause we have to doe any evill , the greater is the evill which we doe .

But hath any man a cause to doe any evill ; he hath not ; by cause I meane a provocation ; there is no cause for which we should doe any evill , but there may be many provocations or temptations to doe evill ; Peninah provoked Hannah sore to make her fret ( 1 Sam. 1.6 . ) It was not for nought or without cause that Moses his passion was stirr'd , and that he spake unadvisedly with his lips , the murmuring and complainings of that unsteady people provoked his Spirit . ( Psal. 106.33 . ) Now the lesse provocation , the greater alwayes is the sinne ; as to sinne against admonition , or against any of those meanes that might keepe us from sinne , makes the sin greater , so when there is no occasion leading us unto sinne . This was one reason of greatening the sin of our first parents in eating the forbidden fruit ; why did they eate ? were they ready to starve ? were they in any streights ? had they not the whole garden before them ? did they not eate the forbidden fruit without cause , or for nought ? Solomon saith ( Pro. 6.30 . ) Men doe not despise a theife , if he steale to satisfie his soule when he is hungry ; for though to steale for meere hunger doth not take away the sinfullnes of the fact , yet it doth much abate it ; because the man is provoked to doe it for the supply of his present and pressing need ; But for a rich man ( who hath no need ) to steale , for a man to steale who is not hungry , how sinfull is it ! Our greatest necessities cannot wholly excuse our sin , but to sin where there is no necessity , doth greatly encrease our sinne . Saul thought he should come off without blame , when he had so much to say for his rash sacrifice ( 1 Sam. 13.12 . ) I said the Philistines will come downe upon me to Gilgal , and I have not made supplication unto the Lord ; I forced my selfe therefore , and offered a burnt offering . But doth Samuel approve this plea ? We have his resolution in the next verse ; Thou hast done foolishly , thou hast not kept the Commandement of the Lord thy God . Though Saul found himselfe under a moral force to doe what he did , yet that did not free him eyther from guilt or punishment when he ventured to doe it . David smarted for numbring Israel , though Satan stood up against Israel , and provoked David to number them ( 1 Chron. 21.1 . ) What shall we say then of those , who doe more then David altogether unprovoked by Satan , who rather tempt themselves , then are tempted unto evill ? As the Good we doe is so much the better , so the evill we doe is by so much the worse , by how much we doe it the more freely and unconstrained . Thus Eliphaz aggravates the first Instance of Jobs supposed wickedness . To take a pledge from a man in the manner expounded , is not onely illiberal , but sinfull ; To take a pledge from a brother in distresse is more sinfull , but to take a pledge of a brother for nought , is a degree of sin , which hath many degrees of sinfullnes beyond both the former . Eliphaz hath yet but begun Jobs Inditement , this is the first Crime objected ; A second , and a third , and more are following . Thou hast taken a pledge of thy brother for nought , And stript the naked of their Clothing .

It may be questioned ; If they were naked , how could they be stript of their clothing ? he that is naked hath no cloaths to be stript of . Nudus nec a centum viris spoliatur . 'T is gon into a Proverb , A naked man cannot be stript by a hundred men ; hee that hath nothing , can loose nothing . How then is it said here ; Thou hast stript the naked of their cloathing ?

I answer ; The naked , are not here to be taken strictly for such as have no cloaths at all , but for those who have but few cloaths , or for such as are but meanly and thinly clothed ; any that are poore and low , any who are in want , may be numbred among the naked . 'T is frequent , as in Scripture , so in Common speech to expresse those as beeing quite without that of which they have but little . Quaedam etiāsi vera non sint propter similitudinem eodem vocabulo comprehenja sunt ; sic qui male vestitum & pannosū videt nudum se vidisse dicit Sen. l. 5. Ben : cap. 13. Wee say of a man that hath but a little knowledge , he is an Ignorant man ; and of a man who hath but a little learning , that he is an Illiterate , or an unlearned man . Thus we may say of a man that hath but little store of cloaths , little store of the world about him , that he is naked , that he hath nothing . The Apostle useth this Language ( 1 Cor. 4.11 . ) Even to this present houre , wee both hunger , and thirst , and are naked , &c. not that the Apostles went about without cloaths , but they were but mean in their Apparrell , poore in their Appearances , and that he calls nakednes . So the Apostle James in the second Chapter of that Epistle , vers. 15. If a Brother or a Sister be naked , &c. Hee doth not mean it onely of such as have never a ragg to cover their nakedness , but of such as are ill furnished with cloaths . The Lord threatens his owne People ( Deut. 28th from the 4th ver. to the 48th ) in case of their disobedience , with this affliction ; Because thou servedst not the Lord with gladness of heart in the abundance of all things , therefore thou shalt serve thine enemies in hunger , and in thirst , and in nakednes , &c. That is , thou shalt not have thy Wardrobes stored and filled with change of rayment , but thou shalt feele and be pincht with want and poverty . So here ; Thou hast stript the naked of their clothing ; That is , those that were ill clothed , thou hast uncloathed , and in stead of releiving their wants , thou hast encreased them .

And thus the words may allude to the taking of a Pledge , about which Eliphaz spake before ; Thou hast stript the naked of their cloathing ; That is , thou hast taken a pledge from thy neighbour , and stript him quite of it . Therefore the Law provided against this oppression ( Exod. 22.26 . ) If thou at all take thy neighbours rayment to pledge , thou shalt deliver it to him before the Sunne goe downe , for it is his Covering . The breach of which Law is discovered and reproved ( Amos 2.8 . ) And they lay themselves downe upon cloathes layd to pledge ; That is , they detained them all night , whereas they should have delivered them before the going downe of the Sunne . And thus their sin is aggravated in that it is sayd in the next words , that they did this by every Altar . It was their sin to make many Altars . And this encreased their sin , that they durst doe acts of wrong to men , where they pretended to worship God . Chaldeus legit lectulos oppigneratos Vel certe pro illo ipso vestimento quo & se operit interdiu , atque noctu etiam jacons se contegit . The like Law is given about the Pledge , Deut. 24.6 . No man shall take the upper , or the nether milstone to pledge , for he taketh a mans life to pledge ; That is , he takes the thing away without which he cannot live ; If his milstone be taken away from the Mill , how shall he grinde his Corne , to make bread , which is the Staff of life ? And againe at the 13th verse of the same Chapter , the Law is renewed in reference to rayment ; In any case thou shalt deliver the pledge againe before the Sun goeth downe , that he may sleepe in his owne Rayment and Bless thee , and it shall be Righteousness unto thee before the Lord thy God . Thus wee may conceive Eliphaz speaking here , though not eying that express Law , yet from the Common light of nature , which teacheth that the poore and naked should not be stript of that little provision and small pittance which serves onely to protect them from cold and starving .

Further , By these words ; Thou hast stript the naked of their Cloathing ] Wee may understand not cloathing onely , but all the necessaries of this life , any thing which is of such concernment to our lives as our Cloaths are ; for as bread in Scripture is put for all the necessaries of this life ; So is Cloathing . Esa. 3.6 . When a man shall take hold of his Brother , saying ; Thou hast Cloathing ; Be thou Ruler over us , &c. Thou hast cloathing , that is , thou hast goods , thou hast an Estate , thou canst make provision for us ; there Cloathing is put for all outward Conveniencies , as in other Scriptures Bread is . So that according to the extent of this interpretation , Thou hast stript the naked of their Cloathing , takes in all sorts of bodily grievances put upon the poore .

Hence observe .

That to oppress the poore is the highest and greatest oppression .

It is our duty to Cloath the naked , how great then is their sin who strip the naked of their cloathing ? it is sinfull & unjust violently to take cloaths from him that hath greatest variety of cloathing , wee may not rob the rich , what is it then to take from them who have not ? ●oe ( as we say ) to rob the Hospitall . Solomon ( Prov. 28.3 . ) tels us of an oppression which is very grievous , and that is the oppression of a poore man , which is true both actively and passively , when the poore man is the oppressor , 't is so , 't is so also when the poore man is the oppressed . Solomon intends both , for he makes the poore to be the oppressed , and a poore man the oppressor . The poore man that oppresseth the poore is as a sweeping raine , which leaveth no food . 'T is worse with the poore when the poore oppresse them , then when the rich oppress them , the rich may oppress them much , but they come not so neere , as when a poore man oppresseth ; for as the imbecilitie of the oppressed poore man can give him no helpe , so the necessity of the oppressing poore man will shew him no mercy . Nothing doth more harden the heart of a man then his owne want , and he hath little feeling of anothers misery , who is under the feeling of his own : He that hath nothing takes what he can get , and his owne hunger devoureth all . The rich man oppressing the poore is a dashing raine , the great man oppressing the poore is a thundering raine , but the poore man oppressing the poore is a sweeping raine . As they who never knew poverty , so they who know it most , have the least stocke of pitie for the poore . Such are a sweeping raine indeed . There is a refreshing , a fatning , a filling raine , which the Lord sends upon the thirsty Earth , this produceth store of food . It raines corne and wine , milke and butter ; There is also a sweeping raine that takes away food , and destroyes the fruits of the Earth . Such a raine is a poore man oppressing the poore . Want is the greatest spoyler .

Secondly , Wee may expound the Text thus ; And stript the naked of their Cloathing ; That is , Thou hast stript them till they are naked ; for in Scripture wee finde the denomination to be taken from the End of the action , or that which the action tends to . As to Illustrate it a little ( Esa. 47.2 . ) Take the milstones , and grinde meale . Now wee doe not grinde meale , but whole Corne to make meale . So ( Esay 44.15 . ) Hee baketh Bread ; Now we doe not bake bread , but dough , that it may come to be bread , when it is bread once it needs no more bakeing . So ( Dan. 2.21 . ) He giveth wisdome to the wise ; that is , he giveth wisdome to those who before were rude , and so makes them wise . Thus here , the denomination of the act is given from that to which the act hath a tendency , Thou hast stript the naked , not that they who are naked indeed can be stript , but thou hast stript them , & so made them naked . This very phrase is used ( Hos. 2.3 . ) Lest I strip thee naked , saith the Lord to the Church , that is , lest in stripping thee I leave thee naked , lest I take away all the good things with which thou art Encompassed . So here , Thou hast stript the naked of their Cloathing ; That is , thou hast stript them till thou hast made them naked .

From this learne ; That there is such a Principle of unnaturalnesse in the nature of man , as to take away all , and leave nothing .

Wee finde more then Cloaths taken away by some , they goe closer then to the cloathing ( as the Lord complaines , Mic. 3.3 . ) Who eate the flesh of a People , and flay their skin from off their backs ; There 's oppression and cruelty in blackest colours , they will not leave them so much as their skin upon their backes . Skin is naturall Cloathing , as Garments are Artificiall Cloathing . These tooke away not onely the cloathing which art , but that which nature had provided and put upon them , they flayed their skin from off their backes . Yet we are not to conceive that they were so cruel to pull off their skin , but because they would have all to their very skin , therefore they are sayd to take skin and all . They who are so unmercifull , that they will not leave a ragge to cover the skin , are justly charged with that unmercifullness , which will not leave so much as their skin to cover their flesh , yea , ( as it followes in the same place ) that they would gnaw their bones , they will have all , Cloaths , skin and bones , from another , rather then not have enough for themselves . Cruelty joyned with Covetousnesse , knows no bounds .

Eliphaz having thus shewed some of those particular evills , which he supposed Job had done , proceeds to shew what Good he had not don . Sins of omission render a man as foule and vile , as sins of commission doe . He that doth not the good which he ought and can , doth evill .

Vers. 7.

Thou hast not given water to the weary to drinke , thou hast withheld bread from the hungry .

Thou hast not given water to the weary .

Water is a very Common thing , and the word which is here used takes in all naturall waters , the whole Element of water . Seing then water is not under lock & key , but lyes open to all commers , how comes it to be any mans gift ? I answer , first , If we understand the words literally & strictly , yet somtimes & especially in some places to give a cup of water to drinke , or a bucket of water to wash in , is no small charity to a wearied traveller . But secondly ( I conceive ) Job is taxed with not giving water , to shew his refusing to doe the smallest charity . So wee finde it expressed ( Matth. 10.42 . ) when Jesus Christ would assure us that the least office of love or respect which we doe to a distressed Saint , to a Beleever upon that account as he is a Beleever , Non inania in eos etiam levia quae sub frigidae aquae nomine designat officia esse decerint . Hilar. shall be rewarded , hee gives it in this language ; Whosoever shall give to drinke to one of these little ones a Cup of Cold water onely in the name of a Disciple , verily I say unto you , hee shall not lose his reward . As by one of these little ones , he meanes any , the least of Beleevers , or righteous Persons ; so by the gift that he speaks of , water , or Cold water , a Cup of Cold water , he meanes the least of favours . Cold water is a cheape commodity , and a little cold water , onely a cup of it , cannot ( as some things cannot because they are worth so much ) be prized , because it is worth so little , yet he that gives but this little thing , this ( almost ) nothing in the name of a Disciple , hee shall not lose his reward . So here to set forth the hardness of Jobs heart ( as Eliphaz conceived ) he puts it in these termes , Thou hast not given water , ( no not cold water ) to those that are weary ; As if he had said , thou hast not onely denyed a feast , or a banquet of wine , which might put thee to some cost and charges , but thou hast denyed then , water , cold water , which is not chargeable at all , which doth not so much as put thee to the cost of a little fire to heat it , or of any ingredient to mix with it , thou hast denyed them this cheapest charity . — venit vilissima rerum Hîc aqua , Horat. Sat: 1. An old Poet ( speaking of a place where water was sold ) saith ; That which is lowest prized , a thing of no price , water , is sold here . Thus farre hast thou , O Job , ( saith Eliphaz ) fallen below the Law of love ; Thou hast not given water ; And to whom did he not give it . The next word answers that Querie , To the weary .

That is , thou hast not given water to them to whom it doth most properly belong , or who had perfect need of it , the weary , the thirsty . There are some to whom wee may very well refuse to give water , or any other refreshment of nature ; they have enough , if not too much already , not onely in possession , as the rich , but in use or abuse rather , as the intemperate and the drunken ; To give water to such is to powre water into the Sea ; but thou hast not given it to the weary , not to those who are like the dry and parched ground .

In that the matter of charity is placed in water , observe ; That charity is accepted , and uncharitablenes condemned in the smallest matter .

It is not the quantity of the gift , but the affection of the giver , it is not the quantity of that which is denyed to be given , but the heart of him that denyes it , which the Lord takes notice of : be it much or be it little that is given , if it be given with an honest and willing minde , the Lord accepts it , and be it much or be it little that is denyed , if it be denyed with a churlish and uncharitable spirit , the Lord is displeased with it : and the lesse that is which is denyed , the more sinfull is the denyal , & the more is the Lord displeased with it . When crusts or crums of bread , which fall from our Table , are denyed , when a cup of cold water is denyed , how cold is charity ? and is it not crumbled into a lesser nothing then those crums ? Wee should honour the Lord with our substance , and our charity should not onely have cost in it , but liberality in it , how doe they honor God with their substance , who will hardly give to him ( that is , to his poor ) the shadow of their substance ? If the Lord should command us to give some great thing , to testifie our charity , should we not doe it ? how much more when he saith give but water to the weary for my sake , and I account you charitable .

Secondly , Note ; That Churlish and hard hearted Persons stick at small matters as well as at great .

It is supposed ( Acts 5.15 . ) that the very shadow of Peter was healing to the sicke . There are some so hard-hearted , that they would hardly bestow their shadow upon the poore to doe them good . It troubles them to part with the least Imaginable Benefit , or to doe the least Imaginable courtesie , not onely great things , but small things , even the smallest things , the chippings of their loafe , the parings of their apple , yea the very huskes which their swine eate ( as the letter of the Parable concerning the prodigal intimates , Luk. 15.16 . ) are stuck at as too much for them who have nothing . And thus the heart of a wicked man is stated to the whole businesse of obedience ; his heart is as much against obedience in a small matter , as in a great , he is so farre from swallowing the camell of holy duty , that he straines at the very gnats of it ; and if a mans spirit be against obedience it selfe in its owne nature , if his spirit be unsutable to it , let it be a duty of the least or lowest degree , he cannot but sticke at it . The servants of Naaman the Assyrian sayd to him ; Had the Prophet bid thee doe some great matter , wouldest thou not have done it ? how much more when he saith unto thee , Wash in Jordan and be cleane . There is a reason why wee should rather doe small things then great as to the outward act , but , I say , if the spirit of a man be crosse-grayn'd and lie against the duty , he is as unfit and as back-ward to doe a little as to doe a great deale ; he will not so much as give water to God or man , or if he doe give it , he doth not give it with a heart let out in love to God , or in compassion to the most needy man . It is a hard matter with him to give or doe at all , but it is an impossible matter for him to give or doe with a ready or chearefull minde . Thus the Covetous man , the hard-hearted worldling cannot give so much as water : a worldly man never thinks that himselfe hath enough of the world , and he never thinks that others have too little , when he is full he thinks all others are full enough too . Such narrow-hearted creatures the Prophet Isayah describes ( Chap. 32.6 , 7. ) who as they practise hypocrisie and utter error against the Lord , so they practise oppression and utter cruelty against man , to make empty the soule of the hungry , and to cause the drinke of the thirsty to fayle . The Instruments also of the Churle are evill . What Instruments doth he meane ? Some say , the instruments of his commerce , his weights and measures , he pincheth the poore there , that 's true , those instruments of the churlish Merchant or Tradsman are evill . Yet wee may rather expound it more largely for all the meanes , whether persons or things , whether agents & under-officers , or courses and devices , which the churlish man useth as instruments to compasse and bring about his purposes ; all these savour of himselfe , they are evill , that is , false , treacherous , and lying in waite to deceive . For ( as it followe ) He deviseth wicked devices to destroy the poore with lying words , even when the needy speaketh right , or ( as wee put in the margin ) when he speaketh against the poore in Judgement .

Thirdly , Note ; That a little is much reckoned upon by those that are in need , or have nothing .

Water is a welcome mercy to the thirsty , to the weary , to those who are ready to dye with heate and travell . The rich man in hell would have been glad of a drop of water to coole his tongue . Sicera the General of Jabins Army , beggs of Jael , to give him a little water , for ( saith he ) I am thirsty . ( Judg. 4.19 . ) The full soule loathes the hony-Combe , that which is sweet and delicious the full stomack loathes it , but they that are weary , hungry and thirsty , a piece of bread , a Cup of water , how pleasant ! how sweet ! Such are glad of any thing , who are in want of all things . Much is little to them who have much , a little is much to them who have but little . The weary will thanke you more for water , then the wanton will for wine . The weary asked but for water to drinke , and could not get it , thou wouldest not give it .

Fourthly , Eliphaz describing a wicked man , fixes most upon this sinne , his unmercifulnesse to the poore . And there is a generall truth in it .

That to be without Compassion to the poore , is the marke of a wicked man .

They who have found the compassion of God to their own soules ( as every godly man hath ) cannot shut up the bowels of their compassion towards the pined body of man . The Apostle John puts the question ( 1 Ep: 3.17 . ) How dwelleth the love of God in him , that doth so ? The love of God , eyther as taken for the love of God to us , or for our love to God , dwelleth not in him , in whom there dwells no love to man . Now , if the love of God dwell not in a man , God dwelleth not in him , and if God dwell not in him , Satan doth ; and what can he be called but wicked , in whom the wicked , or the evill one dwelleth ? Thus the wicked Edomites dealt with the people of God , when they were wearied in their March thorow the Wildernesse . Wee read the children of Israel thus bespeaking the Edomites ( Numb. 20.17 , 18 , 19. ) Let us pass I pray thee thorow thy Country , wee will not pass thorow the fields , or thorow the vineyards , neither will wee drinke of the water of the wells , &c. wee will put you to no trouble , no charge , wee will be content with the common waters which we finde abroad , this is all that wee desire when wee shall be weary and thirsty in our travells . And Edom said unto him , Thou shalt not pass by mee , least I Cutt thee off with the sword : And the Children of Israel sayd unto him , wee will goe by the high way , and if I and my Cattell drinke of thy water , I will pay thee for it , I will onely ( without doeing any thing else ) goe thorow on my feet . See what a spirit Edom was of ; when Israel put it to the lowest , wee will drinke none of the water of your wells , or if we doe we will pay for it ; No , Edom was so hard-hearted , that he would neyther give , nor sell them water ; they shall not have it eyther of free cost , or for money ; thus uncompassionate was hee towards a People that were travelling , that were weary and thirsty . The Inhabitants of Tema are commended for their tendernes to men in distresse ( Isa. 21. 14. ) They brought water to him that was thirsty , they prevented with their bread him that fled ; They gave water and bread unasked ; The wants of the distressed moved them , though they made no motion for the supply of their wants . They act most like God who prevent us with their favours . Even the light of nature leads to it . How unnatural then are they who deny water to them who being weary and thirsty begge for it ! The mercy of God by Jesus Christ is highly Commended to us upon this Consideration , that he gives it not onely in bounty , but in Compassion , there is not onely liberality , but there is a pity in it : therefore he saith ( Matth. 11.28 . ) Come unto me all yee that are weary and heavy laden , and I will give you rest . To give ease and refreshment to those that are weary and heavy laden , hath not onely bounty & liberality , but Pity and Compassion in it . ( Psal. 136.23 . ) Thanks to God who hath remembred us in our low Estate . It is an act of grace for God to remember us in our highest Estate , in our most flourishing Estate , but to remember us in our low Estate , then to give us in refreshings and Comforts , this is a clearer act of Grace . As it is said ( Ps. 68.9 . ) Thou O God , didst send a plentifull raine , whereby thou didst confirme thine inheritance when it was weary . As the goodnesse of God is most seene in giving water to the weary , so is the wickednesse of man in denying it . Eliphaz urgeth Job further with this uncharitablenesse .

And thou hast withholdden bread from the hungry .

He gave no water , and he withheld bread . The word is sometimes rendred to hide , to deny , Verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat , abscondere , negare , fraudare . Subtrahebas ei si habebat , & prohibebas si non habebat , i. e. nolebas ei panem dare . D●us . Esurientium substraxisti fructum panis . Ambr. and sometimes to deceive a man of that which is due to him . Our translation ( Thou hast withholden ) carries that sence in it ; Properly we are sayd to withhold onely that from a man which he hath a right to ; Thou hast withholden Bread from the hungry . As hunger and thirst are put for all manner of Extreamity ; so bread and water are put for all manner of supplyes generally . The Greekes and some Latines Interpret this strictly of a morsell of bread , Thou hast withholden a morsell of bread , as the rich man in the Gospel did , Lazarus desired but the crummes that fell from his Table , but could not get them . So here , thou hast withholdden not onely a full Table , but a morsell of Bread ; This latter clause and the former are of the same sence , yet from that word withholden , which Implyeth a wrong done to the poore , note first ; That the poore have a right in what rich men have .

And if they withhold all from them , they shall be condemned , not onely as uncharitable and illiberall , but as oppressors and unjust ; not onely as not having given them reliefe , but as not having done them right . ( Prov. 3.27 . ) Withhold not good from them to whom it is due , when it is in the Power of thy hand to doe it . A thing is due upon a double account ; first , by the Law of Justice ; secondly , by the Law of Love : I conceive here that the Proverb is to be understood of a dueness , not by the Lawes of Common Justice ( as if a man have his brothers Estate in his hand , he cannot withhold it from him without transgressing the Law of Justice ) but of a dueness by the Law of Love , or more strictly by the Law of Charity : thus 't is a duty to doe good to those that are in want ; it is not onely a favour that wee shew to them when wee releive them , but there is a duty in it which wee owe to God , who hath commanded that their poverty should be supplyed by the plenty & abundance which he hath given to others . If therefore it be demanded , who are they to whom this doing of good is due ? I answer , not onely they to whom thou art endebted in Justice , witnes thy hand and seale ; but even they to whom thou art endebted in charity , witnes their want and need . The poore have a right to what we are able to give , and can conveniently spare ; yea sometimes their right may lye somewhat beyond the line of our conveniency . So then there is a poynt of Justice in it , as well as of charity in releiving the poore ; and if ( as the next words in Solomon imply ) it be sinfull to delay them till to morrow , it must needes be a wickednes to deny them for ever . Therefore the same Solomon ( Prov. 22.2 . ) speaking of the poore and the rich puts them together ; The rich and poore meet together , the Lord is the maker of them all ; Now the Lord is the maker of the poore and of the rich , not only in their naturall constitution , as they are men consisting of body and soule , ( so indeed he hath made the poor as well as the rich , and they are both alike the worke of his hands ) but the Lord is the maker of them in that capacity or state wherein they are , he makes the rich man and the poore man , that is , hee makes the one rich , and the other poore , he 〈◊〉 the maker of them both , and Solomon ( I conceive ) puts that in to shew first , that poore men should not envy the rich man , why ? for the Lord hath made him rich ; why should thine Eye be Evill , because the Lords Eye is good ?

And againe , that the rich man should not despise the poore , or withdraw the bowells of his Compassion from them , the Lord could have made thee poore too if hee had pleased , therefore be Compassionate towards them , for the Lord is the maker of you both . And this answers that objection commonly given by some , why , are not my goods my owne , may I not do with them as I please ? I have not stolne them , I have wronged no man in the obtaining them ; it is well when men can say thus , that they have done no wrong in getting riches : but this is no argument ( how justly soever any man hath got his Estate ) that he should keepe it all to himselfe , and not give a portion to those that are in want . The rich man withholds what is due to the poor , when he withholds releife from them . It is true your Estate is your owne , it is yours , no man can challenge or claime it from you ; I , but God can claime it from you ; you are possessors and masters of your Estate in reference unto men , but you are but Stewards and Servants of your Estate in reference unto God . Now a Stewards buisinesse ( you know ) is not only to receive and lay up the Estate of his Lord or Master , but 't is his buisines also to pay or lay out according as he receives command or order from his Lord ; thus it is in this Case ; Rich men are but Stewards to the Lord in reference to all that they have ; Therefore as they receive from him , and partake of the fullnes of the Earth which is his ( for the Earth is the Lords and the fullnes thereof ) so they must issue it according to his order and command : Now he hath left a standing order for all times , that the rich should distribute to the necessities of the poore and hungry . Rich men must not thinke themselves Stewards onely to receive in , but also to pay out what their Lord calls for , and therefore as they would give a good account of their Stewardship at the great Audit day , let them take heed how they withhold bread from the hungry . I might shew further , that the rich are not onely obliged to give , or that it is their duty to give , but that they ought to give chearfully and readily , not upon constraint ( 2 Cor. 9.7 . ) that they ought to give liberally and bountifully , no● with restraint , and that they ought to give sincerely , not thinking thereby eyther to merit at the hand of God , or to get the praise of men .

Secondly , From the matter of this charge , Thou hast withholden bread from the hungry , we may observe , That Not to doe good , or the omission of doing good to the poore , renders us culpable as well as the doing or Commission of that which is evill or injurious to them .

Not to releive the poore is a sin as well at to injure or oppresse the poore , yea not to releive hath injurie and oppression in it . The reason of it is cleare from the former poynt , because the poore have a right to so much of a rich mans estate as is a releife of their pressing necessities , to preserve them from perishing . And every man must acknowledge that to deny any man his right ( by what title soever that right ariseth ) is to oppresse him . Nor is it enough to give them good words ( which yet is more then some will give ) unlesse we doe them good . ( Jam. 2.15 , 16. ) If a Brother or a Sister be naked , and destitute of dayly food , and one of you say unto them depart in peace , be warmed and filled , yet notwithstanding yee give them not those things which are needfull to the body , what doth it profit ? Though you give them good words , yet if you give them no supply , what doth it profit ? Wee may understand it two wayes .

First , What doth it profit the poore ? Can they feed upon your good words ? or will your good words cloath them ? what doth it profit them if yee say be fed and be cloathed , if you give them neyther food nor rayment .

Secondly , What profit is it to you who say so ? will God take it well at your hands , that you have spoken kindly to the poore , when you did them no kindnesse ? therefore withhold not thy hand , &c. And if it be so great a sin to withhold our bread from the hungry , what is it to take their bread from them ? Eliphaz having thus taxed Job with neglect of the poore , he proceeds in the next verse to taxe him with an undue and partiall respect to the rich . As he was rigid to to them who had nothing , so he was indulgent to those who had enough , if not more then enough , before .

Vers. 8. But as for the mighty man he had the Earth , and the honourable man dwelt in it .

There is a twofold Interpretation of these words : Some understand them so , as if this mighty man here meant had been Job himselfe , and then the sence is thus rendred ; All these evills were done by thee , and these good things not done , when thou wast a man in power , and so hadst no need to doe any such evill , and hadst power enough in thy hand to doe good . Infortitudine brachij tui possidebas terram et potentissimus obtinebas eam . Vulg. The Vulgar translation reads it ( according to this Exposition ) personally of Job ; In thy might thou didst possesse the Earth , and beeing most powerfull thou didst dwell in it . That is , thou wast a man in power , thou hadst all in thy hand , thou hadst water and bread enough when the poor wanted it , thou canst not say that thou wast necessitated to keepe the pledge , or strip the naked , but thou in thy greatnesse and might didst oppresse them ; this interpretation ( though I assent not to it ) aggravates his sin exceedingly , for the more power any one hath in his hand , the greater is his sin , as in the Evill which he doth , so in the good which he doth not , or leaves undone ; yea it may be sayd that wee doe evill more then they who doe it , when wee have power in our hand to hinder them from doing it , and doe not .

But secondly , take the words as they import the partiality of Job ; The mighty man had the Earth ; thou hast been over-kinde and favourable to him , how hard or churlish soever thou hast been to others .

The mighty man .

The Hebrew is , The man of arme ; and it is usuall in Scripture to call a strong man , a mighty man , Vir brachij , est vir dignilate , opibus authoritate potens . Bold . or a man in Authority , a man of arme . ( Ezek. 22.6 . ) Behold the Princes of Israel Every one of them were in thee to their power to shed bloud ; The Hebrew is , they were to their arme ; that is , as farre as they could reach forth their arme , or to the utmost of their power to shed bloud , that is , to doe mischiefe and wrong , to afflict and vexe others even unto death , or the shedding of their bloud . They who are evill know not how to bound themselves in doing evill ; if they want not power , they seldome want will to doe it more and more . Thus the Prophet reproves that perverse generation ; Behold thou hast spoken and done evill as thou couldest ( Jer. 3.5 . ) That is , to the utmost Extension of thy ability and opportunit● . As those Princes shed bloud to their arme , or as farre as they could reach out their power ; So did this people ; And as the power of man , so the power of God is Exprest by his arme ( Job 40.9 . ) Hast thou an arme like God ? Canst thou thunder like him ? That is , hast thou power like God ? ( Esa. 30.30 . ) The Lord shall cause his glorious voyce to be heard , and shall shew the lighting downe of his arme , with the Indignation of his anger , and with the flame of a devouring fire ; The revenging power of God , like a bird of prey , hovers over the heads of wicked men , but at l●st it lights downe , and ( as the word rather signifies ) rests upon them .

Againe , Some understand here by the arme of the wicked man , those who are his Instruments , those who serve him , or whom he uses to supplant or suppress others , and reach his owne ends by ; Such may well be called the armes of mighty men , the armes of the men of the Earth . Evill men have their seconds or Instruments to doe evill . Upon this Consideration it was said anciently ; An nescis longas regibus esse inanus ? Doe not you know that Princes have long armes ; the meaning is , they have Agents and Servants in the severall parts of their Dominions , who are their hands or armes , both for protection of those who are peaceable , and to take revenge upon the rebellious . Wee commonly say of a Servant that is discreet and faithfull , hee is his Masters right hand . The mighty have many helpers , many armes and hands to carry on their designes , and to doe their wills .

As for the mighty man , or the man of armes , he had the Earth .

This stands in opposition to what was spoken before , the poore man could not get a drop of water , nor a crust of bread , but the mighty man he had the Earth ; As if he had said ; O Job , thou being in power didst passe away great possessions to the mighty , thou gavest both thy sentence and assistance , that they should have the Earth , but thou wouldest not helpe the poore so much as to a piece of bread , or a cup of water ; The mighty man had the Earth ; hee speakes Indefinitely , as if all the Earth were his . Wicked men are called men of the Earth ( Psal. 10.18 . ) To judge the fatherless , and the oppressed , that the men of the Earth may no more oppresse .

But it may be objected , Is not every man a man of the Earth ? As Adam the first man was of the Earth , Earthy ; so all men are of the Earth , Earthy ; why then is it then sayd of a wicked man , that he is a man of the Earth , as if any man were of another Pedigree or extraction ?

I answer ; A man of the Earth is put in opposition to a man of Heaven , to a man that hath his Estate , or hope , or portion in Heaven ; the Saints have their Conversation in Heaven , and though they live upon the Earth , yet they are not men of the Earth ; Carnall men are Earthly-minded , they minde the Earth , and that s both their hope and buisines ; they are not onely Earth in their Constitution , but Earth in their affections , therefore they are called men of the Earth ; these men had much of the Earth in their possession , as well as they had all of it in their affections & desires . The mighty man he had the Earth .

Observe hence ; That Evill Magistrates in Power are more ready to favour great men , then to releive poore men .

Eliphaz knew that Job was a Magistrate , a man in Power , and he supposeth that under his government , the poore got no bread , but the mighty men had the Earth , they had favour to have and doe what they lift . It is very Common with the men of the world to be very free to those that are of the world ; they are like those Clouds which we may observe sometimes blowne over the dry Land , and emptying themselves into the Sea . The mighty that had store before , have more , and the poore , who had nothing , have nothing at all ; Men love to bestow kindnesses upon them onely to whom they are like , or whom they love . A good man helps those that are good , and wicked men care for none but such as themselves . Wicked men are called Oakes ( Zech. 11.2 . ) Howle yee firr trees for the Cedar is fallen , ( that is , the great man is fallen ) because all the mighty are spoyled ; howle O yee Oakes of Bashan , for the forrest of the vintage is come downe . The Chaldee Paraphrase saith , Howle yee Governors of Provinces : And hee calls these Governers , Oakes ; first , because of their strength ; and , secondly , because of their fruit . What fruit doe Oakes beare ? onely acornes ; and who are fed with acornes ? onely swine ; Acornes are but hogg● meate ; hee gives the allusion thus ; wicked men in power , beare fruit , but it is onely for swine , that is , for wicked men , they bestow the tokens of their bounty , the overplus of their plenty , upon hoggs and swine , that is , upon carnal and sensual men , Parietes vestites auro , homines veste nudatis ? panem postulat homo , & equus tuus aurum sub dentibus mandit . Ambros . they have nothing for the People of God , for those that are the true objects of charity ; they make their horses fatt , their doggs fatt , none are leane but Gods poore . Thus one of the Ancients reprehends those great ones of his time ; Ye cloath the walles of your houses with gold , with Arras hangings , and ye let the poore goe naked ; the poore aske bread , and ye give it them not ; it may be your horse chewes a golden Bitt , and the poore man hath not a Bitt of Bread . The spirits of carnall men are carried out from that which is their duty , they care not how profuse and lavish they are to those who suits with their own hearts ; the poore have nothing , while the mighty man hath the Earth . Thus Eliphaz reproved Job , though indeed it was otherwise with him , as appeares in the defence which he afterwards made for himselfe against these grosse insinuations . And as to this particular he answers ( Chap. 29.17 . ) I brake the Jawes of the wicked , and pluckt the spoyle from between his teeth ; he indeed puld the earth from the mighty , or the mighty from the earth ; though Eliphaz here sayd , The mighty had the earth , and The honourable man dwelt in it .

Acceptus vel elevatus facie habitabat in ea . Hebr. The Hebrew is , The man whose face is lifted up ; which phrase is Interpreted two wayes .

First , Passively ; Secondly , Actively . Passively thus , the man who is lifted up by others , that is , who is respected , who is reverenced according to his place or worth ; Hebraei principem vocant Nasi quasi elevatū facie & ab alijs acceptum . All which agree with our rendering , the honourable man ; And in the Hebrew , Princes and great ones are exprest by that word which signifies to lift up the face , because such are lifted up above others , and are much respected by others . So the word is used ( Gen. 19.21 . ) See ( saith the Angel to Lot ) I have accepted thee ; The Hebrew is , I have lifted up thy face , that is , I have respected and honoured thee by granting thy request .

Secondly , It may be taken actively , The man that lifts up the face dwells in the Earth ; What is it to lift up the face ? Acceptor personarum habitabat in ea . Pagn . it is to Accept Persons in Judgement , to accept him that hath the worst cause , and to reject him that hath the best cause for private ends . As if Eliphaz had sayd ; Hee that respects persons , that is , who perverts justice , hee hath the Earth ; and so here seemes to be a description of all sorts of wicked men flourishing in Jobs time and under his wing . Some oppresse openly ; the mighty man ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est habere respectum personarum sc: quod pauper sit aut dives aut nobilis aut honoratus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Habitare sedere . the man of armes comes by main force and obtaines the earth , or the riches and fatnes of the earth ; Others oppresse secretly and cunningly , they accept persons , and are byassed in Judgement by their own interest and advantages ; The man of this straine dwelt in it .

The word notes two things . First , to continue , he dwelt there , thou let'st him abide , whereas if he had come into the Land thou should'st quickly have rooted him out . Secondly , The word signifies not onely to dwell but to sit , and to sit , in Scripture Language notes authority or dominion , he dwelt or sate in it , that is , hee was the man in authority , hee had the power , and the great places of government were entrusted in his hand . From both these observe ; First , That evill Magistrates are apt to pervert Justice , in favour of those who are great in power .

Favour should be shewed according to the Justnes of mens causes , and not according to the greatnesse of their persons . But usually the mighty men have the Earth , all goes on their side , and the honourable man dwels there , be sits safe & quiet , well and warme . This is so commonly seene , that 't is become a Proverb , Potentis est turpa ; pauper ubique jacet . The mighty man hath the whole earth for his house to dwell in ; the poore man lyes every where , but seldome dwels any where . The wicked are said to have their portion in this life , they would have the Earth to themselves , and they shall have nothing but Earth . So the Prophet describes them ( Esay 5.8 . ) Woe unto them that joyne house to house , that lay field to field , that there may be no place , that they may be placed alone in the midst of the Earth . Man is naturally a sociable Creature , and it may seem strange that he should desire to be alone in the midst of the Earth : Therefore by his desire to be alone , we must not understand a strict lonenes , or solitarines , as if rich men had a minde to live alone , so as to have none about them or with them , but the meaning is , they would have none in power but themselves , none in possession but themselves ; they are unwilling that any should have an estate but themselves , they would have all others to be their underlings and tenants , their servants and villaines to till their ground and gather in their revenewes , they onely would be Freeholders , all others must hold by their Copy , and doe them homage . If the greatest man in the world were turned alone into the world , he would have but an ill being of it , therefore the meaning of the Prophet is , that they would be placed alone in the midst of the Earth to command and rule , all others must serve them . And they whose pride , ambition , or covetousnesse provokes them to dwell thus alone in the earth , shall finde nothing , beyond this earth , but fire to dwell in .

Secondly , Observe this ; That for a Magistrate to favour men because of their greatnesse and power , is an utter departure from his duty .

The poore man should have the Earth , that belongs to him , as well as the rich . The meane mans right to his little is as good , as the mighty mans to his great deale . Justice gives every man his owne , without respect to the Owner .

Thirdly , Consider the words as a charge brought against Job , hee being a man in Authority , and in place .

Then , Note ; He that lets wicked men oppresse or wrong others , when he is invested and entrusted with power to hinder them , betrayeth his trust , and looseth the ends of his investiture .

The Lord chargeth Eli ( 1 Sam. 3.13 . ) because of the great Iniquitie which his Sonnes committed ; but it might be said , What was their sin to him ? Yes ; it lay in his power to hinder them ; for Eli was the chiefe Magistrate in Israel , and therefore the Lord concluded ; I will judge his house for ever , for the Iniquity which he knoweth , because his Sonnes made themselves vile , and he restrained them not ; But did not Eli restraine them ? there is a restraining :

First , By way of Councell and advice ; and in this sense Eli did restraine them ( Chap. 2.23 , 24. ) Hee said unto them , why doe yee such things , for I heare of your evill dealings with all the people ; nay my Sonnes ; for it is no good report that I heare , yee make the Lords people to transgresse . Thus he put a morall stopp in their way , shewing the hainousnesse of their sinne , and dehorting them from it ; but Eli being a man in Power and Authoritie , might have gone another way to worke with them , hee might have punished them for their sinne . And because hee did not , here was Elies sinne ; and this is suggested as Jobs sinne , Hee was a man in Power , yet he winked at those violent ones , and let them carry all in the Earth , when as hee might have mended the matter , by checking their insolencies , & doing the poor right . This is charged on Thiatira in reference to the neglect of using their Church-power , ( Revel. 2.20 . ) Notwithstanding I have a few things against thee , because thou sufferest that woman Jezabell , that Cals her selfe a Prophetess , to teach , and to seduce my Servants to commit fornication , &c. That Angel sufferd her ; how did he suffer her ? hee did not use that Power that Christ had Committed to the Church , to admonish , to reprove , to cast out , he did not stopp that seducing Prophetesse by a due Exercise of Spirituall Power , but sufferd her to seduce uncontrol'd . The more Power wee have to prevent or remove eyther Spirituall or civill Evills , the greater is our sinne when it is not done : if Eliphaz had not supposed Job a Magistrate , hee could not have layd this burden upon him , or have represented him in fault , because the mighty man had the Earth , and the honourable man dwelt in it , oppressing the weake , and vexing those of low degree .

Eliphaz goes yet one step further in the prosecution of this charge , and Arraignes him for another Crime , and that a very great one ; The mighty man had the Earth , the honourable man dwells in it ; But

Vers. 9. The widdow thou hast sent empty away , and the armes of the fatherless have been broken .

As if he had said ; Thou didst fill the full with good things , but the hungry thou hast sent empty away ; The honourable have been provided for , but they who were destitute of all friends , found no friendship at thy hands , unlesse the breaking of their owne armes .

Thou hast sent widows away empty .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verbum dimittendi violentiam quandam affert , ut sit idem quod eijcere extrudere , expellere ? There is somewhat considerable in the nature of the word , which wee render sent ; for it implyes a putting away with a kinde of violence ; thou hast cast them out , or bid them be packing ; thou hast put them off with rigour and distast . As if he had sayd , Thou hast not onely let them goe from thy house unreleeved , but thou hast reviled them and thrust them away because they asked releife . So we may expound it by that ( Gen. 3.23 , 24. ) And the Lord God sent him ( that is , Adam ) forth , from the garden of Eden , to till the ground from whence he was taken . What this sending forth was , is expressed in the next verse , So hee drove out the man . Such a sending away is here intended , thou hast sent widows away ( as we speake ) with a witness ; thou hast chide or rated them out of thy presence . As it is said of Gallio ( Acts 18.16 , 17. ) That he cared for none of those things , and hee drave them from the Judgement-seate . Thus thou hast sent widdows away .

Complutenses Further , In the Chaldee Language ; the word signifies to stripe , or to pluck off the very skinne . This is yet more tyrannical , Thou hast sent them away spoyled and stript , or as it followeth in the Text , empty . Thou hast sent widowes away &c. It was not the mighty man , nor the great ones of the earth , that he is charged to deale thus unkindly or rather cruelly with , but the widow ; that hightens the sinfullnes of his tyranny . This very word by which a widow is expressed in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod est colligare , ergo ligata dicitur per contrarium intellectum quia jam soluta viro . Significat etiam habere linguam colligatam , i. e. ●bmutescere aut mutū esse , quòd mortuo viro non valeat loqui & litigare , quamvis contra aequū & jus rapinam bonorum suorum patiatur . Rab : Mord. as well as her condition , calls for helpe and pitty . It comes from a roote that signifies ; either to binde , or to be silent ; taking it , in the first signification , to binde , the widdow may be so called for two reasons . First , because the widow is ( as it were ) bound about with afflictions , and sorrowes , shee hath many troubles about her , as so many bonds , from which shee cannot free her selfe without running into many other troubles . Secondly , The widow is so called , by the rule of contrary speaking ; bound , that is , not at all bound , but free or loosed from her husband . Thus the Apostle speaks ( Rom. 7.1 , 2 , 3. 1 Cor. 7.39 . ) her marriage knot is un●yed by death ; If her husband be dead , shee is loosed from the law of her husband , shee is left to her selfe , and her owne dispose alone . Take the word in the second fignification , to be silent ; A widow is so called because shee seldome hath that natural , and never hath that civil liberty or freedome of speech , which her husband had , and therefore shee needs others to speake for her , or must speake her minde by others ; her selfe being eyther unable , or disabled to speake in her owne case , or to speake for her selfe . This being the widows state , he hath the greater sinne who deales unkindly with her . What ? Thrust away the widow , whose heart is bound about , yea and thrust thorough with many sorrowes ; What ? thrust away the widow , who is unable to mannage her owne cause , and defend her selfe in her right ? yet this thou hast done . Thou hast sent widows away Empty .

That is , without any helpe or comfort . A radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod est effundere vel evacuare . The word is used to signifie the emptines of a vessell ( 2 King . 4.4 . ) It is used also concerning the Dreamer ; who thinks that he hath eaten , but when he awakes his soule , ( that is , his stomacke ) is empty ( Isai. 29.8 . ) So we may expound the word Racha ( Mat. 5.22 . ) He that saith to his brother Racha ; which some understand , not of a man that wants wit or honesty only , but wealth or plenty . And then to call a man Racha , Erat ergo contumeliosū verbum discere fratri Raka i. e. Vocare pauperculum & bonis omnibus exhaustum . is to upbraid him both with poverty and simplicity . As if it should ( in disgrace ) be sayd to him ; Thou poore snake , thou silly fellow , what dost thou talke , thou who hast so little wit , thou that art not worth a groate ? In the Story of Jephtah ( Judg. 11.3 . ) such a sort of men are spoken of as his ayders and assistants ; Then Jephthah fled from his brethren , and there were gathered together vaine men to Jeptah , and went out with him . Some translate , Heb: Vacui . non ut putat Vatablus , Otiosi sed , ut alij inopes & bonis exhausti . poore men were gathered together , and went out with him . Vaine men , are usually idle fellowes , and vagabonds ; and we may conceive his company or followers to have consisted of poore men rather then of vaine men . And in that sense the word is used ( Neh. 5.13 . ) Even thus be he shaken out and emptied ; That is , impoverish'd and reduced to nothing . And thus also the low estate of Jesus Christ is expressed ( Phil. 2. ) Hee empted himselfe , namely , of his divine glory and splendour ; that is , he shew'd not his Majesty whilest hee was in the flesh , but covered and vailed it , and was in appearance as a poore empty man , having voluntarily made himselfe of no reputation , though he were Lord over all . Such was the emptines , in which these widows were sent away by Job , as Eliphaz accuseth him . And this act may have a threefold interpretation . First , they were sent away empty ; that is , not filled or releived by thy charity ; thou didst not open , eyther thy heart or thy hand to supply their necessities , or to make them up in what they wanted , and humbly desired .

Secondly , Thou hast sent widows empty away ; That is , thou hast given them no reliefe by thy Justice ; some widows beg meerly for our Almes , others bring their case and cause to the Magistrate or man in Authority , for helpe against their oppressing adversaries . In the 18th of Luke , the importunate widow , saith to the Judge , Releive mee against my Adversary ; I beg not your charity , but your Justice ; The widow is sent away empty , when her suite is not heard . Wee may understand Eliphaz eyther way , that when the widow sued for her right , shee found no Justice ; and when shee came for an almes , shee found no charity .

Thirdly , Wee may interpret it yet higher ; Thou hast sent widows away empty ; That is , widows came to thee full or in a good condition , but thou hast emptyed them by oppression , and taken away what they had . Covetous Magistrates care not how or of whom they get it , so they can get it ; They empty the widows purse , yea widows houses to fill their owne . Christ reproved the Pharisees for this ( Mat. 23.14 . ) Woe unto you Scribes and Pharisees , for yee devoure widows houses ; yee eate them out of house and home , Tradunt se ad tuendum majoribus , deditias se divitum faciunt . Illud grave est , quod hac lege tueri pauperes videntur ut spoliant ; hac lege defendunt miseros ut miseriores faciant defendendo . Salvian . Lib. 5 to de provid . eyther by living upon them , or by taking away their livings . Wee may understand Eliphaz in this sense also ; Thou hast sent widows away empty ; that is , widdows came to thee for protection , and thou didst promise it , but then to make thy owne market upon them and serve thy selfe , thou hast oppressed them , they came to thee to doe them right , and thou hast undone them by unrighteousnesse . It is ill enough to deny widows charity , it is worse to deny them Justice , but it is worst of all to undoe them by unjustice ; yet those two Horse-leaches , pride and covetousness will not forbeare to draw from the widow . Some rich men undertake the widows cause , onely to enrich themselves by the spoyles of the widow ; and for this reason they promise helpe to those who are in misery , that they may make them more miserable , in stead of helping them , Thou hast sent widows away empty . Thus Job was supposed to have dealt with widows .

See next how Eliphaz chargeth him for his dealings with the fatherlesse .

And the Armes of the fatherlesse have been broken .

These two desolate names are often found alone , Duo ista nomina in quantum , despectui humano in tantum miserecordiae divinae exposita . Tertull. l. 1. ad uxor . c. 8. Per viduam & pupillum omne genus miserorū hominum significatur . Pined . but oftener as one in Scripture ; the widow who is disjoyn'd from her husband , and the fatherlesse , who are bereaved of their parents , are commonly joyned together . And these two names are taken in Scripture , eyther strictly , or more largely ; strictly to signifie onely such persons as have eyther l●st their husbands or parents ; Largely , and so the widow and fatherlesse , signifie any that are in distresse , or need our charity : Because the widow and the fatherlesse stand often in need of charity , therefore these names in Scripture , signifie any that need our charity . While the Prophet saith ( Hos. 14.3 . ) With thee the fatherless findeth mercy ; Wee are not to straighten his sense onely to Orphans , but to any that are in distresse ; hee that is a father may be called fatherlesse , and the childe that hath a father may be called fatherlesse , when extreamely needing the helpe eyther of God or man . And so the word widow must be understood ( Rev. 18.7 . ) where Babylon boasteth , I sit as a Queene , and am no widow ; that is , I am neither friendlesse nor helplesse ; or as the next words seeme to expound it ; I shall see no sorrow ; which is usually the widows portion . Thus in the Text by the widow and the fatherlesse , wee must understand not onely those who are formally so , but all in affliction , who are equivalently so .

The armes of the fatherlesse have been broken .

In the former part of the verse , he saith ; Thou hast sent the widow away empty ; charging the sinne personally upon Job ; here he onely sayth ; The armes of the fatherlesse have been broken ; As if he did not place the fault directly upon him ; yet some translate it so ; Thou hast broken the armes of the fatherlesse ; making it Jobs act ; However our rendring layes fault enough upon him , and leaves him in particular without excuse , while it speaks onely in g●nerall ; The armes of the fatherlesse have been broken . For it is as if he had said ; thou hast permitted their armes to be broken ; And if he should object ; what if the armes of the fatherless have been broken ? what is that to mee ? Yes ; you being in place and power , and having strength in your owne hands to preserve the fatherlesse , if the armes of the fatherlesse have been broken , the sinne must lye at your doore : Every man is guiltie of all the evill , which he hath power and a call to hinder , and doth not hinder .

The armes of the fatherlesse .

Armes may be taken either properly , or figuratively ; The arme properly is a noble and most usefull Limbe of the body , we are not to understand it so here , as if he had broken the naturall armes of their bodyes ; A mans arme is broken when his power is broken , though his skin be not so much as touc ht . So then ,

Per brachia robur divitiae , facultates quae Orphano pro brachijs & manibus esse possunt , intelliguntur . By the armes of the fatherlesse , wee are to understand whatsoever is the strength , or makes for the defence of the fatherlesse . The arme ( as was toucht in the former verse ) is put for strength , because the arme hath much strength and activity in it for the defence and use of the whole body . The estate , the friends , the kindred , all the meanes , helpes , and ayds which are subservient to the good and protection of the fatherlesse , are by a figure called the Armes of the fatherlesse ; These armes , saith Eliphaz , Have been broken .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 confringere contundere . The word notes an utter breaking , a breaking to pieces ; To break , as a thing is broken in a Morter with a pestle . This breaking may be also considered two wayes ; 1 Non subveniendo . 2 Detinendo substantiam ipsis a parentibus relictam . either as done by a positive act , or by a negative act ; that is , by withholding that helpe which might preserve them from breaking . The armes of the fatherlesse are broken by denying them protection as well as by exercising oppression upon them . Thus wee see what a bill of inditement is here drawne up against J●b , how he is charged with crimes , which are not onely against the light of Scripture , but even against the very light of nature , even with those crimes which his hand was farre from , and his heart further from , with those crimes which he did not onely forbeare to practice , but which his soule did abhorre .

Hence observe ; That the most innocent persons , are often charged with the foulest and sinfullest crimes .

Job was so cleare in his owne conscience from this accusation , that he not onely professeth openly that he never did , but imprecates a like vengeance upon himselfe if ever he had done it ( Chap. 31.21 . ) If I have lift up my hands against the fatherlesse , when I saw my helpe in the gate , ( that is , when by reason of my great power and authority in the place of judgement I could easily enough have done it , no man daring to oppose or hinder mee , but all rather being ready to countenance and assist me in it , if ( I say ) when I had these advantages over the fatherlesse , I did ever breake their armes ) then let mine arme fall from my shoulder blade , and mine arme be broken from the bone ; As if he had said , if I have done this thing , let a divine and visible retaliation poynt me out for the man , let all the world see and reade my sinne in my punishment , and my injustice against man in the most discernable judgements of God upon my selfe . Thus free and innocent was Job , and yet thus accused . And indeed if to accuse were enough , there is no man in the world could be innocent or free . Who is there of so unspotted a conversation , that may not be spotted with accusation ? who while his conscience is pure , may not have much dirt cast in his face ?

Secondly , Eliphaz accuses Job of all this , not because he knew it to be so , but because he thought it was so . Whence note ( which hath formerly been toucht at ) That to charge any man upon surmise with things that wee cannot prove , is a high breach not onely of charity but of justice .

The Lord reproves Jobs three friends in the last Chapter of this Booke , because they had not spoken of him the thing that was right ; and as they had not spoken the thing that was right of God , so not of Job . They pitcht upon no reason why they condemned him so much , but onely because he indured so much . They concluded him a man of sinne , because he was a man of sorrow . The Apostle gives us the true genius of charity ( 1 Cor. 13.3 , 4. ) Charity beleeveth all things ; not that charity is so credulous as to take up every thing for truth which is scattered by any common and ungrounded report ; that 's no commendation in any man , much lesse is it the commendation of a godly man ; therefore when the Apostle saith , Charity beleeveth all things , the meaning is , Charity interprets every thing in the best sence which it will beare ; and makes the fayrest construction which every mans case and condition will admit . And againe at the 5th verse ; Charity thinkes no evill ; that is , it thinkes no evill of others ; As a godly man will not maintaine evill thoughts , or suffer them to lodge within him , in reference to any sinne which himselfe is tempted to commit . So a charitable man , will not maintaine or Iodge evill thoughts of others , in reference to any sinne which he can onely suppose that they have committed . Againe , as charity thinkes no evill , that is , it doth not plot evill against others ; so thinkes no evill , by a rash surmising it of others . Thus , charity beleeves all 's well , and thinkes no evill . How uncharitable then are they , yea , how unjust who beleeve all 's ill , where they know of none , and thinke the worst of them in whom they never saw any thing , but what was good ? It is not enough for a man to say he doth not judge his brother maliciously , he ought not to judge him ignorantly . Though to speake or judge ill of another , because wee wish him ill , be the greater sinne , yet barely to speake or judge ill of another , by whom we know no ill , is very sinfull : And then 't is most sinfull , when wee doe it not onely as not knowing any evill they have done , but because we know , heare , or see the evills which they suffer . 'T is dangerous as well as improper to make the hardest and harshest dealings of God with any man , the ground of our hard and harsh thoughts of him .

Thirdly , Consider who they were whom Job is supposed to have oppressed ; they were not the great ones , not the mighty men of the earth , but the fatherlesse , and the widow .

Whence note ; That the poore are usually the subject of oppression .

The greater fish in the sea of this world devoure and live upon the lesser ; The strong should support the weake , and they who are upper-most should uphold those who are under them . But because the weake and the underlings may most easily be opprest , therefore they are most usually opprest . As Covetousnesse is cruell , so 't is cowardly , and dares not meddle with its match . God in reference to Spiritualls , filleth the hungry with good things , and the rich he sendeth empty away , ( Luk. 1.53 . ) Ungodly men , in reference to temporals , would send the rich away empty , if they could , but they are so farre from filling the hungry with good things , that they take away all the good things they can from the hungry , they care not if they starve the hungry , if they make the poore poorer , and take all from them who have but little .

Fourthly , Job having been a Magistrate , and so ( by his place ) a Minister of Justice , is strongly pressed with the doing of injustice .

Whence note ; First , That they who have power , may easily , though not alwayes justly , be suspected for the abuse of it .

To have a power in our hands whereby we may doe good , is a temptation to doe evill . 'T is hard to keepe power within its bounds , and to rule that , by which others are ruled . The Prophet ( Isa. 1.10 . ) calls the rulers of Sion , rulers of Sodome , because they ruled like them , or rather worse then they , eating up the people , under their charge , rather then feeding them , and vexing those whom they undertooke to governe , and to be a Shield unto against the vexations of others .

Secondly , Note ; That as oppression is a sinne in any man , so it is most sinfull in those who have power in their hands to releeve the oppressed .

Such act not onely contrary to a common rule , but contrary to their speciall duty ; by how much we have the more obligation not to doe a thing , by so much we sin the more if we doe it .

Thirdly , Note ; That as it is very sinfull in Magistrates to wrong any man , so it is most sinfull to wrong them , or to deny them right , who have most need of it , the widow , and the fatherlesse .

Magistrates are called Gods ; And God who hath honoured them by putting his name upon them , expects that they should honour him , by imitating or acting like unto him . What a Magistrate doth he should doe like God , he should doe it so that every one may be convinced that God is in him and with him of a truth . As God takes care of the widow , and of the fatherlesse , so should he . God is knowne by this Title ; A father of the fatherlesse , and a Judge of the widow , is God in his holy habitation ( Psal. 68.5 . ) That is , in Heaven ; for that 's the habitation of his holines , and of his glory , there he dwells , Judging for the widow , and the fatherlesse ; And as that is the speciall businesse ( as it were ) of God in Heaven , so they who are Gods on earth , ought to make it their speciall businesse to judge for the widow and the fatherlesse . Hence wee finde the widow and the fatherlesse commended by name to the care of the Magistrate ; The fatherlesse have no naturall parents living , or none neere of kinne remaining to maintaine and defend them , therefore the Magistrate , who is ( pater patriae ) the common father of his Country , should be their Foster-Father . They who want power are the charge , & should be the speciall care of those in power . Thus they are commanded ( Psa. 82.3 , 4. ) Defend the poore & fatherless , doe justice to the afflicted & needy , deliver the poore and needy : rid them out of the hand of the wicked . Here 's their worke ; and the neglect of this worke ( how busie so ever Magistrates are about other worke ) is often complained of aloud in Scripture , as a crying sinne , as a sinne that ruines Nations , and drawes downe publicke Judgements upon a people . ( Isaiah 1.17 . ) Cease to doe evill , learne to doe well , seeke Judgement , relieve the oppressed , Judge the fatherlesse , plead for the widow : And at the 23 verse ; They judge not the fatherlesse , neither doth the Cause of the widow come unto them . Againe ( Jer. 5.28 . ) They judge not the Cause of the fatherlesse . It is a sin not to judge any mans Cause , not to judge the Cause of the richest , of the greatest ; yet it is more sinfull not to judge the Cause of the widow and the fatherlesse . And when he saith ; They judge not the Cause , &c. the meaning is , they judge not the Cause of the fatherlesse impartially and righteously . And indeed , he that doth not judge righteously , doth not judge at all ; and when the Prophet saith , They judge not the Cause of the fatherlesse , it is as if he had said ; Among all the Causes that lye unjudged , this is the Cause , that God takes most notice of , and is most displeased with the neglect of it , even when the Cause of the fatherlesse is not pleaded , or judged . All are forward enough to plead the Cause of the rich ; but when the Client is poore , and appeares ( in forma pauperis ) his cause seld me finds any but a poore and formal pleading . We read ( Acts 6.1 . ) That there was a great murmuring of the Grecians against the Hebrew●s , because their widdowes were neglected in the daily Administration . Church-Officers ( in their capacity ) as well as State-Officers ( in theirs ) ought to have a carefull eye upon widows that are in want . And the Apostle James ( Cha. 1.27 . ) summes up ( as it were ) all Religion into this one duty ; Pure religion and undefiled before God , and the Father is this , to visit the fatherlesse and the widow ; Not as if this were indeed all religion , or the all of religion : but as when the Spirit in Scripture , hath to doe with prophane persons , or meere moral honest men , who place all religion in civill righteousnesse and workes of charity , then he calls them to first Table duties , or to the sincere worship of God , so when the Spirit is speaking to those who place all their religion in worship , or in first Table duties , neglecting the duties of charity and righteousnes , then we finde all religion placed in second Table worke , in giving every man his due , in compassion to the poore , in helping the helplesse , in feeding the hungry , in cloathing the naked , in comforting the sorrowfull , and by name the fatherlesse and the widow . This is pure religion to visit the fatherlesse and the widow ; That is , this is the practicall part , or the true practice of religion , without which all religion is vaine ; Therefore when the Apostle had sayd ( v 21. ) Receive with meeknes the engraffed word : Lest any man should stay there , and think he had done enough when he had been a bearer , he adds , Be doers of the word ; That is , looke to the practicall part of religion , be diligent in the duties of love to men , as wel as in those of the worship of God .

Take these two inferences from the whole verse .

First , Seeing God taketh so much care of the widow and the fatherlesse , Let the widow , let the fatherlesse trust in God . They who receive peculiar promises from God , should put forth suitable acts of faith towards God . Faith cannot worke without a word , and where it hath a word it ought to worke . Wee have both put together in the present case ( Jer. 49.11 . ) Leave thy fatherlesse children I will preserve them alive , and let the widows trust in mee : As if God had sayd , if none will take care of them , I will , I will take care of them , I will be a father of the fatherlesse , a husband to the widow , leave that care to me . Therefore let the widow and fatherlesse trust in God ; A word from God is a better & a bigger portion , then all the wealth of this world .

Secondly , Seeing the Lord is so jealous over them , and so ready to take their part against all their adversaries , this should provoke them to be full of zeale for God ; God stands up for their protection , therfore they should stand up for God their protector and patron . How carefull should they be to please him , who is so watchfull to preserve them ? Speciall promises call for speciall obedience , as well as for speciall faith ; The more God engageth himselfe to doe for us , the more should we engage our selves ( in his strength ) to doe for him ; None have more reason to be rich in faith and love to God , then the poore and fatherlesse .

Thus farre wee have examined the Inditement , or Charge which Eliphaz brought against Job ; now see , what he inferres upon it , here is thy sinne , and there 's thy punishment .

JOB , CHAP. 22. Vers. 10 , 11.

Therefore snares are round about thee , and sudden feare troubleth thee ;

Or darknesse , that thou canst not see , and abundance of waters cover thee .

THese two verses have variety of expressions , but the intendment of all is one and the same , Snares and feares , and darknesse , and abundance of waters , signifie all manner of evills ; All these are upon thee , because thou hast sent widows away empty , and hast suffered the Armes of the fatherlesse to be broken ; because thou hast done these things , therefore Snares are round about thee .

Some render the Originall Text to another sence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non significat illationem aut convenientiam consoquentis ad antecedens sed convenientiam aptitudinemque antecedentis ad consequens . Coc : not as bearing an effect of the former words , not as if hee had been punished with these evills for those sinnes , but as if these evills had caused him to sinne ; and so the words are expounded , as a kinde of scorne ; as if Eliphaz had sayd , When thou didst those things , no doubt snares , or feares , or darknes , or waters came upon thee , thou was forc't by suffering these evills , to doe all this evill , wast thou not ? was it not because thou wast prest with snares and feares and darknes and waters , that thou didst oppresse the widow and the fatherlesse ? All which Questions are reducible to these plaine Negations . Thou wast not pressed with any of these perplexities upon thy selfe , to oppresse the poore ; there was no snare , no nor any feare neere thee , darknesse did not hinder thy sight , nor did the waters of affliction cover thee ; Thou hast not been thrust upon sinne by these temptations , nor constrained by the moral violence of any incumbent necessity , but hast done it freely : to sin even in this manner and at this hight , hath not been thy refuge , but thy choyce ; Thou hast not acted these iniquities by any instigation eyther from persons or providences , but upon thine owne election . This is a fayre sence and a mighty reproofe ; seeing ( as was lately noted ) every evill we doe is by so much the worse , by how much wee have had the lesse provocation , or solicitation to doe it .

But I rather take the words as wee render them to expresse the sad effects and fruits of his sinne ; As if Eliphaz had said ; Because thou hast taken a Pledge of thy brother for nought , &c. because thou hast sent widows away empty , and the armes of the fatherlesse have been broken , therefore snares are round about thee , &c. The words may have a threefold Allusion .

First , To the besiedging of a City , snares are round about thee , Hostile aliquid & obsidionale significat . thou art now hemde in on every side with-troubles ; as Christ threatens Jerusalem ; Thine enemies shall cast a trench about thee , &c. A trench is but a great snare to catch men , as men catch birds and vermine in snares . Or

Secondly , The Allusion may be to Imprisonment , thou art compassed with strong walles , and shut in with gates , thou art shackel'd with iron snares .

Thirdly , The words may allude to hunting and fowling , in such disports nets and snares are set to take the intended game . Snares are often spoken of in Scripture , to intimate or set forth the afflictions and sorrowes that entrap and hold the sons of men . So that to say , Snares are round about thee , is no more but thus , troubles are round about thee ; and these snares are sometimes set by the hand of man , sometimes by the immediate hand of God . Good things are often made a snare to the undoing of evill men , and evill things are often made a snare to the troubling , though not to the undoing of good men . But I shall not prosecute this allusion , having spoken of it at the 18th Chap: v. 6 , 7 , 8. where Job complaines that God had taken him in his snare ; as also in the 19th Chapter at the 5th verse .

And sudden feare troubleth thee .

Wee may understand this feare ; first , for the passion of feare , or for feare within : Secondly , for the occasion of feare , which is feare without . Sudden feare troubleth thee , that is , the appearance or apprehension of some terrible thing causeth thee to feare . Passio pro objecto & materia suni in omni idiomate familiare . Sanct. Feare is often put in Scripture for the thing feared , for the object of feare , or for that which causeth feare . Thus also hope is put for the thing hoped for , and vision for the thing seene , or the object of the vision .

Thirdly , Some expound feare in the Text , for that speciall feare which riseth from guilt , or for terror of conscience . Sudden feare troubleth thee ; That is , thy conscience flyes in thy face and affrights thee ; thy feare flows not from any outward troubles that threaten thee , or from wants that afflict thee , but from those wickednesses which have been committed by thee ; thy conscience vexeth and tormenteth thee , not onely with feare , but with sudden feare ; feare rusheth upon thee unexpectedly , violently , like an armed man . Sudden feare troubleth thee . Taking feare in all or any one of these interpretations .

Note .

Sudden feare surprizeth securest sinners .

When they shall say peace and quietnesse , then sorrow and anguish come upon them as paine upon a woman in travell , and they shall not escape . The Prophet in vision ( Zech. 5.1 . ) Saw a flying roll ; That flying roll was the Curse ; And it was called a flying roll , to note the speedy and sudden coming of those judgements that were written in it ; They came not onely upon the spurre , but upon the winge . They came flying ; Flying is a swift motion , and that motion is applyd to judgement , when once God giveth it a Commission to come . Hence also ( Deut. 32.41 . ) the sword is called a lightning sword , or a sword that hath lightning in it ; If I ( sayth the Lord ) whet my glittering ( or lightning ) sword . The sword of the Lord is as Lightning ; it hath burning and swiftness in it ; divine vengeance cometh as Lightning . It is called also the overflowing scourge ( Isa. 28.15 . ) 'T is a scourge because the lashes of it cause much smar● and paine , and 't is an over-flowing scourge , to note the suddennes of it ; The scourge comes in like a mighty flood .

Againe , This suddennes of feare , or of things feared , may have reference unto the security of wicked men , who though they have often heard of dangers , and judgements have been threatned upon them , yet they alwayes come suddenly upon them , because they never prepare for them . To such as are unprepared , evills are alwayes sudden , how often soever they have been warned of them . As to him that is prepared , death is never sudden , though he dye ( as we vulgarly phrase it ) a sudden death . So he that is unprepared for death , dyeth suddenly , though he dye that which wee commonly call a lingring death . Thus death and judgement shall come suddenly upon all ungodly men . It shall be ( sayth Christ , Matth. 24.37 . ) as in the dayes of Noah , they were eating and drinking , they were marrying , and giving in marriage , till the day that Noah entred into the Arke , and knew not till the floud came , and tooke them all away . But did they not know of the floud , till the floud came ; assuredly they did , for Noah foretold them of and preached the coming of the floud , a hundred and twenty yeares before it came . ( Gen. 6.3 . ) My spirit shall not alwayes strive ( I will not alwayes be contending ) yet his dayes shall be an hundred and twenty yeares ; That is , he shall have an hundred and twenty yeares warning , all that time the old world had warning of the flould , and Noah preached upon that Text all that time ; yet the floud came upon them ( saith the Text ) and they knew it not ; that is , they regarded not what Noah said ; they tooke no thought neyther to prevent the floud , nor to prepare for it . The Author to the Hebrews tels us , that Noah by faith being warned of God of things not seen as yet , moved with feare , prepared an Ark to the saving of his house , by which he condemned the world ( that is , the then world , of unbeleefe and hardnes of heart ) and became heyre of the righteousnesse which is by faith ( Heb. 11.7 . ) Hee had a holy feare in him , and a faith also ; a faith that the thing should be done , and a feare of God who threatned to doe that thing . Thus by faith being moved with feare , he prepared an Arke for the safety of himselfe and of his household . Why did not the rest also make preparation ? they did not beleeve , nor did they feare . Christ rebuked hi● . Disciples in the storme at Sea ( Matth. 8. ) with , why are ye fearefull , O ye of little faith ; The old world might have been rebuked , with , why are ye fearelesse , even because ye are of little , or rather of no faith at all . Vnlesse dangers threatned be beleeved , they are never feared , and unlesse they be both beleeved and feared , they are never avoyded . Whensoever the Lord of such servants shall come , he cometh in a day , when they looke not for him , and in an houre that they are not aware of ( Matth. 24.50 . ) that is , he cometh suddenly . What can come more suddenly upon any man , then that which he looked not for , nor was at all aware of . Thus he shall come to cut them asunder , and to appoint them their portion with hypocrites ; There shall be weeping and gnashing of teeth . Sudden feare troubleth thee ;

Vers. 11. Or darkness , that thou canst not see , and abundance of waters cover thee .

Some render this verse by way of interrogation ; Aut autu solus tenebras non videres & tanta scelera impunè ferres ? Shalt thou not see darkness ? and shall not the abundance of waters cover thee ? shalt thou onely not see darkness , and passe unpunished for such monstrous wickednesses ? As if he had sayd ; thou seemest to wonder , that darkness is upon thee , thou makest strange of it , that flouds or abundance of waters cover thee . But hast thou not deserved and called forth these Judgements , by many sinfull provocations ?

Others render this Text , not as a Question , but as a direct Assertion ; Thou thoughtest , that thou shouldest , or thou hadst a conceit , that thou shouldest never see darkness , nor any trouble coming upon thee , thy heart was lift up in hope of Impunty ; thou didst perswade thy selfe , that God had as high an opinion of thee , as thou hadst of thy selfe , or thou hast flattered thy selfe in thy sinfull way , and thou thoughtest that God would have flattered thee also .

But I shall rather ( as we ) connect it with the former verse , carrying on the same intention ; Or darkness , that thou canst not see .

Darkness may be taken , eyther properly , or improperly ; darkness properly taken is that of the ayre by the withdrawing of the Sunne ; This is not here intended . Darkness improperly taken is that of our state ; and it is twofold . First , Internall , which is indeed ignorance , or the darknes of the minde ; As if he had sayd , Darkness veyles the eye of thy understanding , that thou canst not see , eyther the hand of God upon thee for thy sinnes , or those thy sinnes which have caused God to lay his heavy hand upon thee . Thy understanding is darkned , that thou canst not see ; This intellectuall or internall darknesse is twofold .

First , Naturall or inbred , every man hath naturally so much darkness in him , that as he cannot see the truths that are in the word of God , so he cannot see the intendment of the works of God .

Secondly , Judiciary , or inflicted ( Isa. 6.9 . ) Goe and tell this people , Stupidus esplanè nisi tua scelera harum tuarum calamitatū aquae more inundantium & obruentium causam esse vides . Merc : heare ye indeed , but understand not : and see ye indeed , but perceive not . Make the heart of this people fat , and make their eares heavy , and shut their eyes . What were these eyes and eares that were to be made heavy and shut ? Surely , they are to be understood , not of Organicall , but of intellectuall eares and eyes . But who was to shut these eyes ? A holy Prophet . And how was hee to shut them ? By prophecying or speaking to them in the Name of the Lord . The proper worke of the Word is to open the eyes , and enlighten the minde . But when a people have long shut their owne eyes against , or onely dallyed with ( that transcendent mercy ) the light , then God ( which is the severest judgement ) shuts their eyes , and darkens them with light . Of this Judiciary darkness , some interpre● the present Text , as if Eliphaz had sayd ; there is a worse plague upon thee , then all those spoken of , even blindness and confusion of minde , so that thou canst neyther see what brought thee into them , nor how to finde thy way out , but art as a man under water , or in the darke , amuzed in these thy afflictions , not knowing what to doe , or which way to turne thy selfe .

Secondly , Darkness taken improperly is Externall , so a state of sorrow and affliction , is a state of darkness . As before snares , so here darkness , notes any troublesome condition , or the trouble of any mans condition . And when to darkness , this is added , Darkness , that thou canst not see , it may import the greatest degree of darkness , even darkness in perfection , or as the Scripture speaks , thick darkness , yea , outer darkness . There is a darknes in which wee may see , a darknes which hath some kinde of light in it , but when darknes is so thicke that we cannot see , that is , that we cannot see any thing in it , ( as we commonly say of extreame darkness , 't is so darke , that a man cannot see his hand ) then 't is perfect darkness . Light is not ( properly ) seene , but 't is the medium or meanes by which wee see ; much lesse is darknes seene , it being properly that which intercepts and hinders sight ; yet 't is rare to meete with darknes which hath not some mixture or tinctures of light , or with such darknes as in which nothing at all can be seene : yet such was this metaphoricall darknes , with which he supposed Job was muffled up . I have more then once in other passages of this Booke , met with and explained this terme , shewing how and why afflictions and troubles are expressed by it , and therefore I shall not now stay upon it . Onely here take notice , Gentiles idem sentire gustiebant dum , non eosdem in prosperis , quos in adversis adibant deos . In prosperis quidem solē , Jovem opulentū Minervam , Mercurium , Apollinem , hos omnes quasi lucis & secundarum rerum largitores : at in adversis tellurem , Neptunum & alios malorum depulsores , nocte multum potentes , quasi tenebrarum ipsi domini essent . Bold . That the old Heathens had such conceptions of darkness ; And therefore being in a prosperous state they had recourse to the Sunne , to Jupiter , Minerva , Mercury , their Idol-Deities , as the dispensers of light and comfort ; but being under sufferings and sorrows , they made their applications to the Earth , to Neptune , and others , whom they vainely beleeved , were Rulers of the Night and Lords of darkness , as if these could command and chase away all evills from them . Scripture Language is full of such Descriptions about men in sorrow . Darkness , that thou canst not see ; And abundance of waters cover thee .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quamvis multitudinē aut inundationē significat cum celeretate quadam & strepitu . The word rendred abundance , signifies a company or troope of waters , which meete and march together , even as horses prepared for battell , and ready to give the charge . So the word is translated ( 2 Kings 9.17 . ) A Watchman from the Tower sayd , I see a company . And that was Jehu with his troopes , who came marching furiously with the revenge of God in his hand upon the house of Ahab . And so Ezek. 26.10 . By reason of the abundance of their horses , their dust shall cover thee ; thy walls shall shake at the noyse of the Horsemen , and of the Wheeles , and of the Chariots . Reade the same use of the word ( Isa. 60.6 . ) The multitude ( some read the inundation ) of Camels shall cover thee ; They shall come in such abundance , that they shall come like a floud , and shall be as the gathering of many waters . Troopes of Horses and Camels rush together as many waters ; And waters rush and throng together , even as many horses . Thus , here abundance , or an Army of waters come in upon thee and cover thee . Waters in Scripture frequently signifie afflictions , ( Isa. 43.2 . ) When thou passest thorow the waters ( that is , thorow great afflictions ) I will be with thee . ( Psal. 18.16 . ) Hee drew me out of many waters ; That is , out of many afflictions . ( Psal. 66.12 . ) Wee went through fire and water , but thou broughtest us forth into a wealthy place . Fire and water , note all sorts of afflictions , hot and cold , moyst and dry . And some conceive that water in a metaphoricall sence is so often used in Scripture to signifie affliction ; because water in a proper sence did once afflict the whole world . As the generall Judgement upon the world at the last day shall be by fire , so the first generall Judgement upon the world , was by water ; it was a floud of waters , by which the Lord destroyed the old world . Likewise Pharaoh and his Host of Aegyptians ( which was the second most Eminent Judgement , that ever was in the world ) were overwhelmed by the waters of the red Sea . Thus Moses sang ( Exo. 15.4 , 5. ) Pharaohs Chariot & his host hath he cast into the Sea , his chosen Captaines also are drowned in the red Sea ; The depths have covered them , they sanke into the bottome as a stone . And againe , ( v. 10. ) The Sea covered them , they sanke as Lead in the mighty waters . Water being the Element and the Instrument , which God hath so often used in his angry dispensations towards sinfull men , it may emphatically expresse any dispensation of his anger . Yet if we consider the very nature of the thing it selfe , it carrieth significancy enough to be the Embleme of saddest and soarest affliction .

First , There is in water a swallowing power ; as water is easily swallowed , so it swallowes all up . Man cannot subsist in it when it is most peaceable , and he can hardly escape out of it when 't is enraged . Sorrow and affliction are swallowers also ; unlesse mercy appeare and moderate them , they drowne and overthrow all . The Apostle useth that expression when he adviseth the Corinthians ( 2 Ep: 2.7 . ) To forgive and comfort the incestuous person , whom , according to his advice , they had formerly Excommunicated or cast out from fellowship in the Church ; Lest ( saith he ) such a one should be swallowed up with over-much sorrow . Sorrow of any sort , even sorrow for sinne may possibly have an excesse , or an over-muchnes in it ; and when ever it hath so ( beyond the end for which it serves , for sorrow is not of any worth in it selfe , but as it serves to a spirituall end , When ( I say ) sorrow hath such an excesse , then ) not onely the comforts , but the gifts and usefullnes of the person sorrowing , are in danger to be swallowed up by it .

Secondly , Water doth not onely swallow up , but enter in ; while it covereth the body , it fills the bowells . Thus affliction like water , fills within as well as covers without . David complaines that his affl●ctions did so ( Psal. 69.1 . ) Save me O God , for the waters are come in unto my soule . Not onely have these waters sweld over mee , but they are soakt into mee . Inward or soule-afflictions , as well as outward , and bodyly afflictions , are set forth by waters . ( Psal. 109.18 . ) As he cloathed himselfe with cursing , like as with his garment , so let it come into his bowells ( or within him ) like water , and like oyle into his bones . Liquids penetrate , so doe afflictions .

Thirdly , As the water is not mans proper Element , hee lives and breathe in the ayre , not in the water ; So affliction is not our proper Element , though it be due to our sinne , yet it is not proper to our nature . Man was not made to live in affliction , as the fish was made to live in the water ; and therefore as it is said ; The Lord doth not willingly afflict nor grieve the Children of men , ( Lam. 3.33 . ) 'T is ( as it were ) besides the nature of God , when he afflicts the children of men . So it is sayd ( Heb. 12.11 . ) No chastning for the present seemeth to be joyous , but grievous . Man is out of his Element when he is under chastnings . Hee was made at first to live in the light of Gods countenance , in the smiles and embraces of divine love . As man is out of his way when he sins , so he is off from his end when he suffers ; He was not designed for the overwhelming choaking waters of sorrow and judgement , but for the sweete refreshing ayre of joy and mercy . It often proves a mercy in the event to be covered with these waters ; To be covered with them , that we may be washed by them is a mercy , but onely to be covered with them , especially ( as Eliphaz here saith Job was ) to be deeply covered with them , is a deepe and soare affliction . Abundance of waters cover thee .

Hence note ; That as God hath treasures of mercy , and abounds in goodness , so hee hath treasures of affliction , and abundance of wrath .

As God hath abundance of waters sealed up in the Clouds , as in a treasury , and hee can unlocke his treasury and let them out whensoever he pleaseth , eyther to refresh or overflow the Earth ; so hee hath abundance of afflictions , and hee can let them forth , as out of a treasury , when he pleaseth . And as wee read ( Ezek. 47. ) that the waters of the Sanctuary , those holy waters were of several degrees ; first , to the Ankles , secondly , to the knees , then to the Loines , and then a river that could not be passed over , abundance of waters . Thus also the bitter waters , the waters of affliction are of severall degrees : some waters of afflictions are but Ancle-deepe , they onely make us a little wet-shod , there are other waters up to the knees ; and others to the Loynes , and others wee may rightly call abundance of waters , a Sea of waters ; I am come into deepe waters ( saith David , Psal. 69.2 . ) or into depth of waters , where the floods overflow mee ; And having sayd ( Psal. 42.6 . ) O my God , my soule is cast downe within mee ; He adds in the next words ( v. 7. ) Deepe calleth unto deepe at the noyse of thy water-spouts : All thy waves and thy billowes are gone over me . Where , by deepe to deepe , by waterspouts , by waves and billowes , he elegantly sets forth his distresse , in allusion to a Ship at Sea in a vehement storme and stresse of weather ; when the same wave upon whose back the vessel rides out of one deep , plungeth it downe into another ; Thus the afflicted are tossed and overwhelmed in a Sea of trouble , till they are at their wits end , if not at their faiths end .

Take two or three Deductions from all these words layd together . Wee see , by how many metaphors , the sorrows of this life are set forth , even by snares , and feares , and darknes , and waters .

Hence note ; First , That as God hath abundance of afflictions in his power , so hee hath variety of wayes and meanes to afflict the sonnes of men ; eyther for the punishment of their sinne , or for the tryall of their graces .

If one will not doe it another shall ; if the snare will not , feare shall , if feare will not , darknes shall ; and if darknes will not , the waters shall , and if waters of one hight will not doe it , hee will have waters deepe enough to doe it ; abundance of waters shall doe it ; hee hath variety of wayes to deale both with sinners and with Saints

Secondly , Consider the inference which Eliphaz makes , Therefore snares &c. are upon thee ; That Is , because thou hast done wickedly in not releeving and in oppressing the poore , therefore snares have entangled thee . This ( though false in Jobs particular case , yet ) is a truth in General . And it teacheth us , That , There is an unavoydable sequell between sinne and sorrow . Looke upon sinne in its owne nature , and so the sequell is unavoydable , sinne is bigge with sorrow ; as affliction burdens the sinner , so sinne is burdend with affliction . Sinne hath all sorts of affliction in its bowells ; and wee may say of all the evills that afflict us , they are our sinnes . Sinne is formally the transgression of the Law , and sinne is virtually the punishment of transgressors . Many ( I grant ) are afflicted for tryall of their graces ( as hath been shewed before ) but grace had never been thus tryed if man had not sinned . Sinne is the remote cause of all afflictions , and it is the next or immediate procuring cause of most afflictions . Would any man avoyde the snare , let him feare to sinne ; would he avoyd feare , let him feare to doe evill ; would he keepe out of darkness , and not be covered with abundance of waters , let him take heed hee drinke not iniquity like water , let him have no fellowship with the unfruitfull workes of darkness . God tells the sinner plainely what portion he is to expect ; Say woe to the wicked , it shall be ill with him ; for the reward of his hands shall be given him , ( Isa. 3.11 . ) Wee may as well hope to avoyd burning when we run into the fire , or dirtying when we run into the mire , as to escape smarting when we run into sinne .

Yet more distinctly , wee may consider all those evills comprehended under those words in the Text , Snares , darknes , &c. eyther in reference to wicked men , or to the Saints . Snares and darknes upon the wicked , are the issues of divine wrath . While these sad dispensations are sent out and meete with Saints , they are the issues of divine love . For though a godly man may provoke God to anger , and finde by many evidences that God ( as to his actings ) is angry with him , yet as to his person he alwayes loves him . And therefore ( as a wicked mans Table is made his snare , so ) he is assured that his snare shall be made to him a Table , that his darkness shall worke light , his evills good to him . He is also assured that the Lord will d●liver him out of these snares , and cut the coards of the wicked . ( Psal. 129.4 . ) That hee will deliver him from feare , from darknes , and bring him up out of the abundance of waters which cover him , as David speaks ( Psal. 32.6 . ) For this ( that is , because thou art so gracious ) shall every one that is godly pray unto thee in a time when thou mayst be found ( The Hebrew is , in a finding time , which according to our translation , notes the season when God may be found , as the Prophet speaks ( Isa. 55.6 . ) Yet it may be well expounded for the time when trouble finds , that is , takes hold of the godly man . And so the word is used ( Psal. 116.3 . ) The paines of hell gat hold of me ( we put in the Margin ) found me . In which sence the word is used also , Psal. 21.8 . Thine hand shall finde out , ( that is , take hold of , and apprehend ) all thine enemies , thy right hand shall finde out those that hate thee . Now in this finding time , eyther when God may be found , or when trouble finds a godly man , he ( setting himselfe to pray ) hath this promise , surely in the floods of great waters , they ( that is , the floods of great waters , by which are meant , great dangers ) shall not come nigh him , ( that is , the Godly man ) to hurt or drowne him . Sometimes prayer keeps the flood off , and alwayes prayer delivers the Godly man out of the flood . Wicked men have no minde to come nigh God with their hearts ( and so some enterpret the latter part of this verse in the Psalme ) nor will God admitt them nigh unto himselfe , in the floods of great waters . And the floods of great waters shall not ( which is the scope of our reading ) come nigh the Godly man for his hurt , when he drawes nigh to God in prayer with his heart .

Thus wee have seene the sinnes of Job drawne out into a Charge , and the Judgement of Eliphaz upon it , what the event , the sequell , or Issue of those sinnes , was snares and feares , and waters and darkness .

There is yet one thing further , that I shall here take notice of from the constant course of Jobs friends in dealing with him . Wee see that still they charge him with sinne , and still insist upon it , that all his afflictions & miseries were the fruits of his sinne . Job ( as hath appeared in opening severall passages of this Booke ) hath as often disproved their inference , and denied that his sufferings were caused by his sinne , at least not by any such way of sinning , as they charged him with . Labouring also much to enforme them that God hath many other reasons why he afflicts his people , and that God might take libertie to afflict him , though he were no such kinde of creature as they rendred him ; yet notwithstanding all hee could say , eyther to purge himselfe or better conforme them , they persevered in the same opinion , both concerning his person , and the cause of his afflictions .

Whence Note ; It is hard to convince those who are under a mistake , whether about persons , or doctrines .

Error is as binding upon the conscience , and as strongly embraced by the affections , as truth is ; For it binds and is embraced , not in the name of an error , but in the name of truth . And men are therefore wedded to , and in love with their owne conceptions , because ( how monstrous and hard-favoured soever in themselves , yet ) nothing is more beautifull in their eye then they . No man ( fayth the Apostle ) ever hated his owne flesh , but loved and cherished it . The flesh of our minds ( such are all false principles and positions ) is more loved and cherished by us , then the flesh of our bodies . Besides , when men have once taken up an opinion , they thinke it a dishonour to lay it downe againe . 'T is rare to finde a man that will yeeld up his Judgement , though it be a misguided one , or acknowledge that he is in an error , though he begins to take some knowledge , or at least some suspition of it . A light intimation or onely the Appearance of a probability will amount to a proofe against eyther persons or doctrines which we like not ; but the clearest demonstrations will hardly raise a Jealousie against what we like . Let Job say what he will in his owne case , he cannot be beleeved by his friends , and his friends will say againe what once they had sayd , though it had been more then once before fully answered . The present age hath given us sad experiences of this thing . For , as many have been unstable and tossed to and fro with every winde of ( false ) doctrine , so others have been stubborne and unmoved from their errors , though the strongest winds of truth have breathed , yea blowne hard upon them . And those prejudices which have ( with so much severity ) been taken up by brethren against brethren ; how doe they remaine , in many minds , as mountaines , unmoved to this very day ?

I know not which is worse , unsetlednes in the truth , and an easiness to let it goe , or tenaciousnesse in an error , and a hardnes to let it goe . Nor doe I well know which is worse , a readiness to take up hard thoughts of our brethren , or an un-readines to lay them downe . Were the lawes of love to man , and zeale for God observed , these extreames would alwayes be avoyded . Pure zeale for God would fixe us in the truth , and make us more easie to be brought off from our most applauded errors . True love to man , would cause us to examine every ground of suspicion against a brother twice , before we doe indeed suspect him once ; And it would cause us to rejoyce in any appearance of his innocence , whereby we might discharge our owne Spirits of all suspicions concerning him . Our love ( as the Apostle prayes , Phil. 1.9 . ) ought to abound in knowledge and in all Judgement . That is , wee ought to love Judiciously as well as affectionately or sincerely . So that , true love will not over-looke the faults of another , nor will it approve against light . Yet true love is ready to entertaine any light offered , that grounds of suspition may be removed , and we restored to a right understanding of our brethren .

JOB , CHAP. 22. Vers. 12 , 13 , 14.

Is not God in the height of heaven ? and beholds the height of the Starres how high they are .

And thou sayest , How doth God know ? can he judge through the dark cloud ?

Thick clouds are a covering to him , that he seeth not , and he walketh in the circuit of heaven .

IN the former part of this Chapter , wee have found Eliphaz charging Job with those hainous crimes , injustice and uncharitablenesse towards man ; in these three verses he proceeds to charge him with a higher crime , even irreligiousnesse and impiety against God ; as if ( at least ) Job doubted , if not denied the providence of God about what is done here below , or affirmed that he neither rewarded the righteous according to their good , nor punisheth the wicked according to the evill which they have done . That 's the scope of this context , in which wee may observe .

First , A twofold truth held forth .

Secondly , A wrong suggestion of two errors , as arising from those truths .

Thirdly , An indeavour to prove and make good , what he had wrongfully suggested .

The two truths are contained in the 12th verse ; first , God is in the height of heaven ; secondly , The Stars are very high ; these are cleare truths ; from these Eliphaz makes a wrong suggestion , as if Job upon those grounds of Gods being in the height of heaven , &c. had pleased himselfe with this conceit , that God could not ( at such a distance ) take notice of what passeth among , or is acted by men in this inferior world .

( Ver. 13. ) And thou sayest , how doth God know ? can he judge through the dark cloud ? As if he had sayd , God being in the height of heaven , cannot know , much lesse judge concerning the state of things here below ; Why what should hinder ? Hee tells us what in the 14th verse , where ( which was the third thing ) he endeavours to prove his suggestion ; Thick clouds are a covering to him that he seeth not , that 's the first proofe : and then we have a second , in the latter end of that verse , God hath other things to doe then to minde what is done here , he hath higher businesses and imployments then to look upon us who are creeping upon mole-hills , and engaged about a heape of earth ; for , he walketh in the circuit of heaven ; that is , there lieth his great worke , he hath enough in a nobler Spheare to imploy himselfe in ; and therefore surely , thou thinkest , that God takes no care at all , or not such speciall care about the affayres and wayes of men . This is the summe and scope of these three verses . They are a new charge of impiety upon Job , as shutting up or restraining the providence of God to the things of heaven alone ; and we see how Eliphaz frames arguments and proofes of the point for Job , which ( as will appeare afterwards ) never came into his heart .

Now though Eliphaz misapplyed all this to Job , yet herein he fully characters & clearly paints out the spirit of carnal men , for such secure themselves in their evill wayes upon this presumption , that God takes no notice of them , or that he hath something else to do then to trouble himselfe with what they are doing .

Ver. 12. Is not God in the height of heaven ?

Nonne deus sublimior est coelo ? Pagni : Nonne deus coelum alium tenet ? Tygur : Nonne deus in sublimitate coelorum ? Mont : Deus sublimitas coelorum . Hebr: There are divers readings of these words ; first , thus ; Is not God higher then the heavens ? A second thus ; Doth not God possesse the high heaven ? The Originall may strictly be renderd ; God the height of heaven ; that is , God is above all heavens : we render well ; God is in the height or sublimitie of heaven .

This Question ; Is not God in the height of heaven ? is taken three wayes .

First , Some read it as an Exhortation given by Eliphaz to Job , to draw off the motion of his thoughts , & most of all the setled bent of his heart from those inferior things , his losses & troubles , his sorrows , paines , and sicknesses ; he would divert his minde from these worldly sorrows , and raise it up to heavenly enjoyments , Is not God in heaven ? As if he had sayd , Why standest thou poring upon things below ? Why dwellest thou so much upon thy dunghill , and thy present poverty , God is in the height of heaven , consider him there . This is both a safe and a very spirituall way to ease our minds of all the troubles and sorrowes which we meete with in this world ; could we but ascend in Spirit to the height where God is , could we by an eye of faith looke to him , live upon him , and in him , all burdens would be light , and pressures easie to us .

Secondly , This question may be taken as a plaine assertion or affirmation , and it is of the same value & signification with this , God is in the height of heaven , there he is , and from thence he beholds all the children of men , their wayes and workes .

Thirdly , Is not God in the height of heaven ? May be understood not as the question of Eliphaz , and so his affirmation , but as the question of Job , and so his supposition . As if Eliphaz apprehended Job thus speaking in his heart ; Annon deus est ( inquis ) in altitudine coeli ? Jun. Is not God ( sayest thou ) in the height of heaven ? or , doest not thou , O Job , say thus ; God is in the height of heaven ; I grant that he is there , but I deny that he is there in thy sence , or according to thy opinion . He is not concluded , or shut up there , he is not so in the height of heaven , but that he mindeth what is done upon the earth , yea in the very depths of hell . As if he had sayd ; Thy thoughts and conceptions of God are too strait and narrow ; Thou speakest much below God , while thou sayest he is in the hight of heaven . While thou confinest God to heaven , thou makest him like thy selfe on earth .

From these words in the two former Expositions , Observe ; That the hight of heaven , or heaven above , is the place of Gods speciall residence .

Heaven is my throne ( sayth the Lord , Isa. 66.1 . ) the throne is the seate of a Prince , there he declares his power , and his state ; his glory shines from his throne . A Prince looks like a common man when he is abroad in the world , but when upon his throne , then the rayes of Majesty break forth , and he appeares as he is . Thus the holy Prophet begs a gratious look of the Lord from heaven ( Isa. 63.15 . ) Looke downe from heaven , the habitation of thy holinesse , and of thy glory . Heaven is called the habitation of Gods holinesse , and of his glory , because his holinesse and glory shine forth more in heaven , then upon the earth ; little of the holinesse of God is discovered to us here , though so much of it breaks forth here as causeth the heart of carnal men to quarrell with it continually . Nor are any able with these eyes , or rather with these hearts to beare the glory of God , or endure his holines . When but some extraordinary glimpses of these appeared to Esayah , he cryed out , Wo is me , I am undone ( or cut off ) because I am a man of uncleane lips , and I dwell in the midst of a people of uncleane lips , for mine eyes have seene the King , the Lord of H●sts , ( Isa. 6.5 . ) As God is of purer eyes then to behold iniquity , so man is of impurer eyes then to behold the glory and holiness of God in cleare manifestations of it , and therefore heaven is the seate , the habitation of his holinesse , and of his glory . Hence we may take two further inferences .

First , That our hearts , and our eyes should be lifted upwards ; the whole currunt of Scripture speaks of God as above in heaven . And that 's the reason why the Apostle ( Col. 3.1 . ) exhorts , Sett you affections on things above , and not on things here below ; And as on things above , so most of all upon God who is above . Sursum corda . The old word was , Lift up your hearts ; and David sayth in prayer , ( Psal. 25.1 . ) I lift up my soule to thee . And againe , ( Psal. 123.1 . ) Vnto thee lift I up mine eyes , O thou that dwellest in the heavens . Yea our Lord Jesus Christ himselfe when he prayed ( Joh. 17.1 . ) Lift up his eyes to heaven , and said , Father the houre is come , glorifie thy Sonne , &c. The eye lift up to heaven is a signe of the heart lift up to heaven , and that corporeall visible action , serves to fix our most spirituall affections upon the invisible God . 'T is indeed an easie thing to lift the eyes up to heaven , but it is very hard , yea impossible , without a divine assistance to lift up the heart to heaven ; the heart of a prophane worldling mudds so much in the earth , that he seldome lifts up so much as his eyes to heaven ; and how much or how often soever a hypocrite lifts up his eyes to heaven , yet still his heart muds in the earth . The eye lookes upward naturally , but if ever the heart looke upward , 't is a worke of Grace .

Secondly , Then serve the Lord with reverence and holy feare , in in all your addresses to him , and appearings before him . Wee reverence those who are on high on earth , and shall wee not reverence him who is higher then the highest ? him who is in the hight of heaven ? While Christ bids us say , Our Father which art in heaven , he teacheth us , as to pray with confidence , because God is our father , so to pray with reverence , because he is a father in heaven , ( Matth. 6.9 . ) The Preacher ( Eccl. 5.2 . ) makes this an argument why wee should be taken up in high thoughts of God , why we should speak in a reverentiall manner both of him , and to him ; Be not rash with thy mouth , and let not thy heart be hasty to utter any thing before God . He puts ( as it were ) a double bridle upon man in his drawing neere to God ; first , upon his mouth , Let not thy mouth be rash ; and secondly , upon his heart ( for the heart will talke at random as well as the mouth , yea the heart will talke more at random then the mouth can ; and there is praying with the heart alone as well as with the heart and mouth together , therefore sayth he ) Let not thy heart be hasty to utter any thing before God ; Why ? for God is in heaven , and thou art upon the earth , therefore let thy words be few . Here are indeed two arguments to enforce this composure of spirit ; first , the highnes and Greatnes of God ; secondly , the lownes and vilenes of man . Consider God is above , and thou art below , not onely in regard of place , but of state and dignitie , of power and majesty . The being of God in heaven , notes not onely a power of soveraignty to command us , but a power of ability both to punish and to provide for us , to punish our rashnes , and to supply all our wants wherewith we acquaint him , and humbly mention before him ; therefore Be not rash with thy mouth , and let not thy heart be hasty , &c. The same Solomon in the same booke , allegorically describing the declined decrepid condition of man , saith of the old man , that he is afraid of that which is high ( Eccl. 12.5 . ) Young men will be clambering and ascending , but old men are afraid of that which is high , they dare not goe up a high steepe place , least their strength or breath should fayle , or least their braine should turne , and they through giddines tumble downe . Old men love to keepe upon levell or even ground , and are afraid of that which is high . Surely both young and old , have reason to be afraid of him that is high , to have reverentiall thoughts of God , who is in the high● of heaven , higher then the heavens . The distance of man from God , as God is in heaven and man on earth , is great , and the dissimilitude of man to God , as God is holy and man corrupt , is farre greater ; eyther of these Considerations single is enough , but both these layd together , is aboundantly enough to keepe the heart in an humble selfe-abasing frame before the Lord .

2ly , Taking these words , Is not God in the hight of heaven ? As the supposed speech of Job , thou sayest God is in the hight of heaven ; that is , confined to heaven , so , that he looks no further , but thou art deceived , God is not lockt up in heaven , he looks to all things here on earth . As the earth is the Lords , and the fullnes of it , as to right & propriety , so the earth is the Lords with all the fullnes of it , as to care and providence . Though there be a distinctnes in the manner or manifestation of his being in heaven and on earth ; yet he is as truly and as much on earth as he is in heaven .

Hence note ; God is omnipresent , or every where .

Though we are to adore and worship God as in heaven , yet we must not shutt up God in heaven ; as he is in heaven , so he is upon the earth also , he is with us , yea he is in us , he is in all places , not circumscribed by any , nor limited to any place . God is present in all places , and fills all places with his presence , onely he doth not declare his presence alike in all places . The Lord appeares where and as he pleaseth , but he cannot be otherwise or otherwhere then he is , and that is every where . While the Psalmist queryed , Whether shall I goe from thy presence ? He was so farre from imagining that any such place could be found , that in the very next words he concludeth God to be every where , by an enumeration of all places , ( Psal. 139.7 , 8. ) If I ascend up to heaven , thou art there ; if I make my bed in Hel , behold thou are there . ( Hel standeth in utmost opposition to heaven , as heaven in Scripture-language is the highest , so hell is the lowest place ; now sayth David , If I make my bed in hell , thou art there ) If I take the wings of the morning , and dwell in the utmost parts of the sea , even there shall thy hand leade me , and thy right hand shall hold me ; That is , there I shall find● thee efficaciously present with me . The Lord having said ( Isa. 66.1 . ) Heaven is my throne , presently adds , and the earth is my footstoole ; So the earth is called , because its scituation in nature is below the heavens , his throne is there , his footstoole is here . ( Jer. 23.23 , 24. ) Am I a God at hand , saith the Lord , and not afarre off ? Can any hide himselfe in secret places , that I shall not see him , saith the Lord ? doe not I fill heaven and earth , saith the Lord ? All these expostulating questions , are resolved into this one position . God is every where ; And though some reade the first , not as a Q●estion , but as an Assertion , Thus ; I am a God at hand , and not a God afarre off , yet the sence is the same ; God therein affirming , that he is ever neere us , and never afarre off from us wheresoever we are . Though God be in those places which are furthest off from us , as well as in those that are neere at hand , yet God himselfe is never afarre off from us , but alwayes at hand . When Solomon had set up the Temple , ( 1 King . 8.27 . ) He was sure of the presence of God in it ; and therefore did not speake doubtingly , but admiringly , when he asked , But , will God indeed dwell on earth ? ( that is , will God manifest himselfe gloriously on the earth ? ) behold the heaven , and heaven of heavens cannot conteine thee , how much lesse this house that I have builded ? Solomon knew that heaven could not conteine , that is , limit God , much lesse could the house which he had builded . Yet the Lord made the Temple another heaven to himselfe , it was as his second heaven , there the Lord had a kinde of glorious residence , beyond what he had in any other part of the world ; Now the Assemblyes and Congregations of the Saints are in a speciall manner the dwelling place of God , and his second heaven ; He dwells so much in the Churches that he seemes not to dwell at all in any part of the world beside ( 2 Cor. 6.16 , 17. ) I will dwell in them , and walke in them . Wherefore come out from among them , and be ye separate saith the Lord , and touch not the uncleane thing , and I will receive you . God who is in all the world , dwels onely in and with his people . They who separate from whatsoever is unholy , have him neerest them who is altogether Holy . To conclude this poynt , we may make use of that distinction of the Schooles to cleare the difference how a corporall substance , and a spirituall , as as also how a spirituall created and uncreated substance , may be sayd to be in a place . All bodyes are in place circumscriptively , spirituall substances created , Angels and soules of men are in place definitively : Wee cannot draw a line about an Angell , as about the body of a man , yet the Angel is so in this place , as not in another : but God who is a spirit , and uncreated , is in place repletively , that is , he filleth all places where he is , but is not limited by any place where he is , He is ( as some have not unfitly spoken ) a Spheare whose center is every where , and whose circumference is no where . This is a mystery which indeed we are not able to comprehend by reason , but we must take it downe by faith . The Lord is in the height of heaven , yet so there , as he is not shut up there .

But if any shall yet querie , How is the Lord every where ? how is he in heaven , and in earth ? is it so as the Sunne may be said to be every where ? the Sunne is seated in heaven , yet is by way of communication on earth , the Sunne by light , heate , or influence is all the world over , in some degree or other , yet the Sunne moves onely in his Orbe . Or is God so every where as a Soveraigne Prince , who though in person he reside here or there , yet in power and Authority he is every where within his own Dominion ? I answer , No ; These allusions are farre below this truth . God is every where , not onely as the Sunne by light , heate , and influence , not onely as a Prince , by his power and Authority , but ( as we speake ) in person , and in his Essence . Further , the Lords presence in all places is not as that of the aire , which is more every where then the Sunne ; the aire is every where filling all places , and so encompassing all bodies , as if it made them all but one Great body ; yet that part of the aire that is in one place is not in another , for the aire is divisible . Divina essentia est tota intra omnia & tota extra omnia , nusquam inclusa aut exclusa omnia contineus , a nullo contenta , nec propterea immistu rebus aut rerum sordibus inquinata . August : Epist. 55. ad Dard : But we must not take up any such apprehensions of God , for as he is every where , so he is wholly every where ; God cannot be divided or parted as the ayre is & may . The Divine Essence ( as one of the Ancients hath expressed this astonishing mysterie ) is whole within all things , and whole without all things , no where included , no where excluded , conteining all things , conteined of nothing , yet not at all mingled with the nature of these things , nor defiled with their pollutions . That which the Philosopher speaks of the soule of man , ( That it is all in the whole body , and whole in every part of the body ) comes neerest this mystery . Some quarrell at that expression about the soule , yet there is a truth in it . The soule is indivisi●le , much more God , wheresoever he is , he is all and altogether ; he is every where , and every where all . So he is in the height of heaven , and so he is on earth below .

But if God be every where , why doth Christ teach us to pray , Our father which art in heaven , ( Mat. 6.13 . ) And when the Heathen made that scoffing demand , Where is now their God ? Why did David Answer , Our God is in heaven , ( Psal. 115.2 , 3. ) To these and all other Texts of like import , wee may answer ; heaven is not there spoken of as bounding the presence of God , but as guiding the faith and hope of man . In the morning ( saith David , Psal. 5.3 . ) will I direct my prayer unto thee , and will looke up . When the eye hath no sight of any helpe on earth , then faith may have the clearest visions of it in heaven . And while God appeares so little in any Gratious dispensation for his people on earth , that the enemy begins to scoffe , Where is now your God ? Then his people have recourse by faith to heaven , where the Lord not onely is , but is glorious in his appearings . From whence as he seeth how it is with us , so he seemes to have a kinde of advantage to relieve us .

But as some Scriptures seeme to confine God to heaven , so other Scriptures seem to deny that he is every where on earth . Thus Moses sayd to the people of Israel ( Numb. 14.42 . ) Goe not up for the Lord is not among you . And againe ( Deut. 7.21 . ) Thou shalt not be affrighted at them , for the Lord thy God is among you ; with some the Lord is , with others the Lord is not ; and he is with the same persons at one time , not at another ; How then can it be sayd , that the Lord is every where present ? I answer , when Moses sayth ( and many other Texts which speake in the same forme ) that God was sometimes with his people , and somtimes not ; we are not to understand it at all of a local presence , or absence , but of a favourable presence or absence . Thus God is with some persons , and not with others ; thus he is sometime present with , sometime absent from the same person . It was this favourable presence for which Moses did so earnestly entreate the Lord ( Exod. 33.15 . ) If thy presence goe not with us , carry us no further ; That is , unlesse thou please to be with us , to prosper our way , and protect us in it , let us stay where we are . This presence of God is a high favour indeed , and God is thus present but in few places ( comparatively ) of the whole earth .

Once more , those Scriptures may seeme to imply that God is so in heaven , that he is not also upon the earth , which speak of his coming downe from heaven to earth , ( Gen. 11.5 . ) And the Lord came downe to see the City and the Tower which the Children of men builded . Whence some may inferre , if he came downe to see the City , then he was not there before , and if so , then he is not universally present in all places . Againe , ( Gen. 18.20 , 21. ) And the Lord said , because the cry of Sodom and Gomorrah is great , and because their sinne is very grievous , I will goe downe now , and see whether they have done altogether according to the cry of it which is come unto me , and if not , I will know . This passage yeelds the same difficulty and objection ; To both which we may adde that of David ( Psal. 14.2 . ) The Lord looked downe from heaven upon the children of men , to see if there were any that did understand ; He doth not say , God was among the children of men here below , but being in heaven ( as a man standing upon a high place or Tower ) he looked downe .

I answer , These Texts speake of God after the manner of men , or they speake thus , not to teach us , how God knowes what is done on earth , but to confirme , and assure us that the Lord doth clearely and certainly know whatsoever is done by or among men on earth , even as clearely & certainly as a man knoweth any thing by his view upon the place . God knoweth all things presently , without searching , though never so secret , and all things certainly without enquiring , though never so doubtfull . God neyther ascends , nor descends ; He doth not come downe by any motion , but he comes downe to our apprehension . He shewes us after our way , that he knoweth , because we cannot conceave his way of knowledge . If I would assure another man that I certainly know such a thing , I tell him , I came from the place , I saw it , or I beheld it with my own eyes ; now that 's all that is intended , when 't is sayd , The Lord came downe from heaven to behold , and see the Tower of Babell , and the condition of Sodom ; Or it is , to admonish all Magistrates and Judges , that they passe no sentence of punishment eyther upon places or persons , upon bare hearesay and reports , but that they first enforme themselves fully of the matter of fact , as Job professed his course was in all legal proceedings ( Chap. 29.16 . ) The cause which I knew not I searched out . Thus wee see notwithstanding all these apparances from Texts of Scripture to the contrary , That this Scripture-truth standeth firme , The Lord is so in the height of heaven , that he is every where also here upon the earth .

From which take these two Deductions .

First , Seeing the Lord is every where present , we should be every where holy .

For where soever he is , he is the holy Lord ; That was the charge which God gave to Abraham ; Walke before me , and be upright ; As if he had sayd , Wheresoever thou walkest , walke as having me present with thee , and be upright in my presence . I ( saith David , a type of Christ , Psal. 16.8 . ) have set the Lord alwayes before me , he is at my right hand , I shall not be moved . He that by fa●th eyes God continually as his protector in trouble , shall not be moved with any evill that he suffers , and he that eyes God by faith as his patterne in holinesse , shall not be moved from doing that which is good . This thought , The Lord is at our right hand , keepes us from turning eyther to the right hand or to the left . It is said of Enoch , that he walked with God , ( Gen. 5.22 . ) and though the Historie of his life be very short , yet 't is sayd of him a second time ( ver. 24. ) That he walked with God . He walked so much with God , that he walked as God , he did not walke ( which kinde of walking the Apostle reproves , 1 Cor. 3.3 . ) as men . He walked so little , like the world , that his stay was little in the world . He was not ( saith the Text ) for God tooke him . He tooke him from the world to himselfe , or ( as the Author to the Hebrewes reports it ) he was translated that he should not see death , for he received this testimony that he pleased God .

Secondly , It followeth ; if God be every where present , That the godly are never out of the reach of God to helpe them , and that the wicked are never out of the reach of God to punish them .

( Isa. 43.2 . ) When thou passest through the waters I will be with thee , and when thou walkest through the fire , thou shalt not be burnt . The presence of God is the protection of Saints in the evill which they suffer ; and they who doe evill cannot be hid from his punishing presence . There is no running from God . It is said of Jonah ( Chap. 1.3 . ) That he fled from the presence of God . Whether fled he ? The Text saith he fled to Sea , but did not God finde him there ? He fled from the commanding presence of God , but he fell into the angry presence of God . We have a large description in the 9th of Amos , how carnall men hope to shift out of the hand of God . I ( sayth the Lord ) will slay the last of them with the sword , though they dig to hell , thence shall my hand take them . We read what wise counsell the servants of the King of Benhadad gave him after he had been defeated by the King of Israel ( 1 King . 20.23 , 24 , 25. ) Their Gods are Gods of the hils , therefore they were stronger then we , but let us fight against them in the plaines , and surely we shall be stronger then they . Make thee an Army like the Army that thou hast lost , horse for horse , and Chariot for Chariot , and we will fight against them in the plaine , and surely we shall be stronger then they , and he hearkened to their voice and did so . Why did they desire to fight them upon the plaine ? they thought God was a God of the hills and not of the valleys , but ( ver. 28. ) A man of God sayd to the King of Israel , thus saith the Lord , because the Assyrians have said , the Lord is God of the hills and not of the valleys , therefore will I deliver this great multitude into thy hand . As if he had said , however you deserve not in the least , that I should owne you , or assist your cause , yet that I may confute the blasphemous and derogatory principles of these Syrians , I will give you a second victory against them , even in the valleys , where they suppose they have you at an advantage , and shall deale with you beyond the extent of my power and Territory . Though God had no cause to respect the honour of the Israelites , yet he could not forget the honour of his owne name , which was obscured by those superstitious Syrians . The most received Doctrine & Divinity of the Heathens confined their Gods to certaine places , some to this City , & some to that , some to the hills , & some to the plaines , some to the Sea , others to the Land . 'T is sayd that the same night in which Alexander the Great ( of whose Conquests Daniel Prophesied ) was borne , that the Temple of Diana at Ephesus was burnt to the ground . And the Heathens gave this as the reason of it , because Diana was absent from hir Temple , being gone to assist at the birth of Alexander ; implying that their Goddess was so in one place as she could not attend what was done elsewhere . Such were the grosse conceits which they had of their Gods , and they imagined the God of Israel to be such a one as their owne . The veriest Idolater in the world presumes his God as good as any is . But Jehova the living God hath taught us to say , Who is a God like unto thee ? and our experiences have sealed to it , that there is none like the God of Jesurun , who rideth on the heavens for thy helpe , and in his excellency on the skyes ( Deut. 33.26 . ) And wee have learned to comfort our selves in all places and streights , in this assurance that he is the God of the hills as well as of the valleys , of the Sea , as well as the dry Land , and that he is as truely present in the lowest depths as in the highest heavens . Is not God in the height of heaven ?

And behold the height of the Starres how high they are .

The Hebrew is , Behold the head of the Starres ; The head of a man is the highest part of him , and the head of any thing is the top of it . Behold the head or height of the Starres how high they are ; Starres are high , but God is higher ; many creatures are high , but God is high above all creatures . The creature is strong , but God is stronger , the creature is wise , but God is wiser , the creature is glorious , but God is infinitely more glorious ; The glory , wisdome , strength , and highest height of the creature , is but a glimpse of what God is . The Starres are high . I shall not enter into an Astronomicall Discourse about the Starres , or the height of Starres . I shall not meddle with a Jacobs staffe , to take the elevation of the Starres , no need of such Discourse here , all that is intended by Eliphaz , is a proofe that God is infinitely exalted in his highnes and majesty above the Starres .

Behold the height of the Starres how high they are .

This word behold in Scripture is often applied to things of wonder ; To say , behold , is not a calling for the bare act of the eye to see the height of the Starres , but it calls for a worke of the minde , duly to consider of , and to wonder at their height . Some creatures , especially the heavenly , are not onely usefull , but wonderfull ; and 't is as hard to understand them , as it is comfortable to enjoy them . The Hebrew word for Heaven cometh from a roote which signifies to amaze and astonish ; And indeed there are naturall wonders and mysteries enow in the heavens to astonish any considering man . And the true reason why we are no more astonisht at them , or doe no more admire them , is because we doe so little consider them . We often see or looke upon the Starres , but we seldome behold them . And therefore David saith ( Psal. 8.3 . ) When I consider the heavens , the worke of thy fingers , the Moone and the Starres which thou hast ordained ; what is man that thou art mindfull of him ? As the beholding and consideration of our owne workes will make us ashamed , because they appeare so bad , so the consideration and beholding of the works of God will make us astonisht , because they appeare both so good and great . Behold ( saith the Apostle , 1 Joh. 3.1 . ) what manner of Love the father hath bestowed upon us , that we should be called the Sons of God ; even this transcendent Love of God in our Adoption is passed by as a small matter by those who will not take the paines ( or rather the pleasure ) and leysure to behold and consider the manner of it . No mervaile if the power of God in making the highest Starres be passed by as a low thing , by those who doe not behold , that is , diligently consider them .

Behold the height of the Starres how high they are .

Wee are called to consider this .

Hence note ; That it is our duty to contemplate the excellency of the creature .

God hath not onely given us the booke of the Scripture , but of the creature , and we must attend to the reading of this as well as of that , even to the reading of every lease and line of it . There are foure great leaves of this booke . First , the heavens ; secondly , the earth ; thirdly , the Sea ; fourthly , the aire . These are the foure great leaves of this booke of the creature ; in every one of which we should labour to be expert Scholars , and spel out the name and minde of God in them . For though ( as I said before ) beholding notes wondering , yet wee must not behold them to wonder at them , like children ; but we must behold them to learne somewhat from them , or to be instructed by them as men .

Behold the Starres .

First , In their number ; As God said to Abraham ( Gen. 15. 5. ) Looke now towards Heaven , and tell the Starres if thou be able to number them ; and he said unto him , so shall thy seed be . 'T is matter of wonder that God should make so many of those eminent Lights , that he should set up so many flaming torches in heaven for man to see his way , and worke by on earth . That God who hath spread this Canopie over our heads , should also embroyder it with such a multitude of Golden spangles , which render it as much our delight , as it is our duty , to behold them .

Secondly , Behold the Starres in their order , they move by rule , they keepe their rankes , none of them goe out of their place , or forsake their station . They who are skilled in the motion of the Starres , know where to have them a hundred yeare hence . In the 5th of Judges , it is said , The Starres in their courses fought against Sissera .

Thirdly , We should consider the Starres in their magnitude , what vast bodyes they are ; Some of them are bigger then the whole body of the earth ( as Philosophy teacheth us ) though , to appearance not bigger then the blase of a Candle , nor broader then the palme of a hand .

Fourthly , Consider also the difference of the Starres in their greatnesse , and magnitude , they are all great , but not all of a greatnesse , not all of one size . Astronomers divide the Starres into sixe magnitudes . We should likewise observe , and wonder at their light , which is their glory : the light of the Starres is the glory of the Starres , and so the more light any Starre hath , the more glory it hath . Thus one Starre differeth from another Starre in glory ( 1 Cor. 15.41 . ) But I shall not stay upon these things , having insisted somwhat largely upon them at the 9th Chapter , v. 9. Whether I referre the Reader . Onely note here that as the Starres of heaven are of several degrees ; God hath not levell'd them , eyther in light or magnitude : so he hath diversly distributed the light of parts , and gifts , of understanding , and knowledge , of estate and power , to and among the children of men here on earth . 'T is good for all , that all are not alike ; The universe could not be eyther so beautiful , or so orderly , if every particular had the same beauty , or were of the same order . And he that cannot be content to have lesse , and to be lesser then another , is altogether unfit , not onely to be as great , or to have as much as another , but to be or have any thing at all . Nor is any man more fit to be more then he is , then he that can rejoyce while another is more then he .

Secondly , Note ; The creature leads us to God .

That 's the tendency and scope of all that is here asserted . Eliphaz calls not Job to the meditation , or contemplation of the Starres to leave him there . Some study the heavens much , but their lives are earthly ; they study the Starres , yet there is nothing but dirt in their hearts , and the reason is , because they study the Starres , for the Starres sake , and not for Gods sake , and make the Starres their end , not their way , or as Starres , to lead them to God . This is the reason why many Astronomers and Philosophers , who busie their heads and minds much in speculation about the nature of the heavenly bodyes , know not at all what it is to have their conversations in heaven , or to minde the things that are above . Wee should so behold the glory of the Starres , as from thence to inferre , that God is much more glorious , yea , that , these things which were made glorious , have no glory in comparison of that Glory which made them . Plato taught his Scollers to say ; The earth is beautifull , the heavens are more beautifull , but God who made the earth , and the heavens , is more beautifull then both . The visible creature shewes the invisible God ( Psal. 19.1 , 2. ) The heavens declare the glory of God , and the firmament sheweth his handy worke . But O how glorious is the invisible God , who hath made such visible creatures ? and what a work-Master is he who hath set up such a work ? ( Rom. 1.20 . ) The invisible things of him from the creation of the world , are clearely seene , being understood by the things that are made , even his eternall power and godhead . The things that are made , carry us to the maker of them , and they tell us , that none but he who hath an eternall power and godhead , could possibly make them . The Heathen thought the Sunne , Moone , and Starres , to be Gods , therefore certainly there is very much of God , much of the glory and power of God to be seene in them . And Job saith ( which doth plainly shew that in nature it is so , Chap. 31.26 . ) If I beheld the Sunne when it shined , or the Moone walking in brightnesse , and my heart hath been secretly inticed , or my mouth hath kissed my hand , this also were an iniquity to be punished by the Judge , for I should have denyed the God that is above . That is , if I have been inticed to worship the Sunne , or Moone , as ravisht with their beauty ( for 't is so farre from being a sin , that 't is a duty to behold the Sunne when it shineth , and the Moone walking in brightnes , but so to behold them as to adore them , or doe obeysance to them , ( which was the custome of the Heathen , expressed it seemes among them by kissing their hand , as we doe at this day in token of respect and reverence to men above us ) this is an iniquity even that grosse iniquity of Idolatry , or worshipping the creature in stead of or more then the Creator , who is blessed for evermore . Now ( I say ) inasmuch as these creatures have so much of God in them , that many Heathens have mistaken them for God , how will it condemne us of dulness and stupidity , if we be be not led to God in the knowledge and beholding of them ? For as to make these creatures Gods , so not to see God in these creatures , is to deny the God that is above .

Thirdly , While we behold the Starres of heaven , it should exceedingly both humble us and make us thankful , for whose use , comfort , and accommodation in this life , God set up those Glorious Lights . God did not make them for his owne use , he had no need of them , he was from everlasting without any of these creatures . The Starres are nothing to him ; The Sunne is nothing to him ; yea in that state of glory where we shall injoy God for ever , we shall have light without Sunne ; so that these lights were made for our use , and for ours onely while we are walking in the darke vale of this present world . Now , while we behold the height of the Starres how high they are , and consider for whom as well as by whom they were made ; even for us , for poore us , who are but dust and ashes : This should at once lay us low in humblenes ( looking upon them as an honour to great for us ) and rayse us up in thankfullnes , because the benefit and comfort of them is so great to us . Thus David speakes in that excellent prophecy of Christ ( Psal. 8.3 . ) When I consider thy heavens the worke of thy fingers , the Moone , and the Starres , which thou hast ordained , what is man that thou art mindfull of him , and the sonne of man that thou visitest him ? As if he had said , thou hast made all these creatures for man ; see what a heaven , what starrs God hath framed , and set up for man . Lord , what is man that thou art mindfull of him ? Thus behold the height of the starres , how high they are ; as to lead thee unto God , and to admire his highnes , so to be humbled at thy own basenes , and to be thankfull for his benefits .

Eliphaz having laid downe these two Propositions , God is on high , and the Starres are high , proceeds to make an inference from both , which he formeth up ( by way of supposition ) from Jobs owne mouth .

Vers. 13. And thou sayest , how doth God know ?

As if Eliphaz had said , thou art so farre from making that right improvement which thou oughtest of these truths , that the Lord is in the height of heaven , and that he hath made those high and glorious lights in heaven , that indeed thou doest quite pervert his meaning in making them ; Thou sayest , how doth God know ? In stead of honouring God who formed these lights , thou art darkning his honour , and ecclipsing the light of his omniscience . For whereas thou shouldest have sayd , seeing God is on high , and hath made the Starres , which are so high , surely nothing can be hid from his knowledge , Thou sayest , How doth God know ? And there is a twofold saying of this ; first , a saying with the tongue ; secondly , with the heart ; The vaine heart of man hath many sayings , and this among the rest , Dicis 1 verbis prolatis 2 mentis cogitatione & falsa persuasione . How doth God know ? ( Psal. 14.1 . ) The foole hath said in his heart , there is no God . And he that saith in his heart , How doth God know ? speakes as foolishly as that foole doth , who saith , There is no God . To deny that or doubt whether God knoweth all things , is not onely to doubt but to deny that God is at all ; He is not God who knoweth not all things .

And thou sayest , how doth God know ? The conjunctive particle And , is here put as a causal , And thou sayest ; that is , therefore thou sayest , how doth God know ? So the sense is more cleare , Is not God in the height of heaven , &c. He is . And what then ? The use thou makest of it is this ; Thou sayest , how doth God know ? so the particle is used ( Gen. 49.16 . ) He saw that rest was good , and he gave his shoulders to the burthen , &c. that is , therefore he gave his shoulders to the burthen .

Thou sayest , How doth God know ?

Wee may answer ; First , Negatively , Not by sence , as wee ; eyes and eares are ascribed to God improperly in Scripture ; nor doth God know by discourse , drawing one thing from another ; but in the Affirmative , he knowes intuitively , he knowes every thing nakedly in it selfe .

Againe , Some read , What doth God know ? how farre doth his eye extend ? what are the objects of his knowledge ? To this we may answer , God knoweth all things ; even the hearts of all the children of men ; There are no secrets to God . But whether wee expound it of the manner or matter of divine knowledge , the sence is the same , eyther an affirmation that God did not know all things , or at least a doubt whether he did or no. Thou sayest , How doth God know ? But where , and when did Job say this ? Job might challenge Eliphaz ; bring your proofes and witnesses against me ; why doe you impute such thoughts to me , and frame such imaginations in my breast ? certainly Job never spake this , and as surely Job never thought this ; yet Eliphaz puts it directly upon him . What was his ground ? Existimabet haec consequi ex Jobi dictis , quasi necesse sit eum qui dicat improbos prospere agere , existimare etiam deum res humanas noncurare . Merl. onely as the former crimes of uncharitablenesse and injustice , his breaking the armes of the fatherlesse , &c. were fastned upon him , because of the feares , snares , and darknesse , in which he was ; as if he must needs have done those evills , because he endured so much evill . Jobs sufferings were great , and therefore according to the Logicke of Eliphaz , his sinnes must needs be very great . So here , he hath onely this to prove his supposition , that Job said , How doth God know ? because Job had sayd , that God doth sometime prosper wicked men , and afflicts the righteous . As if he who sayth , that God suffers wicked men to prosper in this life , must needs also say , that God regards not the things of this life ; so that Eliphaz seemes to speake thus ; We have heard thee saying , that the wicked prosper , and that the godly are afflicted ; what need we any further witnes , that thy opinion is , God neyther takes notice nor care of the things here below . Out of thine owne mouth we condemne thee as Guilty of this blasphemy , That , Thou sayest , How doth God know ?

Hence observe ; First , That good men are sometimes charged with saying and doing the worst and vilest things .

Thus ( 1 King . 21.13 . ) Naboth was accused of blaspheming God and the King . Christ himselfe was taxed with blasphemy more then once , ( Matth. 9.3 . ) And behold certaine of the Scribes said within themselves , this man blasphems . There they did not openly averre it , but they said it within themselves . At other times they spake it openly , ( Joh. 10.33 . ) The Jewes answered and sayd , for a good deed we stone thee not , but for blasphemy , because thou being a man makest thy selfe God . And againe ( Matth. 26.65 . ) He hath spoken blasphemy , ye have heard his blasphemy . To speak or doe well and heare ill was the portion of Christ , and may be the portion of the holyest of those who are Christs .

Secondly , Note ; That when men are heated in dispute , they are apt to make false inferences from the tenets and sayings of their opposers .

Eliphaz sayth , Job denied providence , whereas Job adored it ; that he denyed Gods knowledge of the good and evil done in the world , because he maintained , that good men receive evill , and evill men good in the world . When we deny transubstantiation , or that the bread is changed into the very substance of the body of Christ ; Papists inferre , that we deny , that Christ spake truely , when at his Last Supper he said , This is my body ; and they will hence force it upon us , that we say , God is not omnipotent , because we affirme that it is inconsistent with the nature of a true humane body ( such as Christ hath now in heaven , though glorified and spirituall ) to be in many places at once . For as some deny the omnipresence of the divine nature , so Papists affirme the omni-presence of the humane nature , And ( say they ) while we deny this , we deny the omnipotency of God . Others charge us that we make God the author of sinne , and that , according to our tenet , all the impiety and wickednesse that is in the world , lyeth at his doore ; because we affirme , That God hath passed an Eternal absolute and unchangeable decree concerning all the sonnes of men . When all other arguments fayle , how usuall is it to make the divinest truths guilty of the most uncomely and ugly consequences that are imaginable .

Further , Thou sayest , How doth God know ? Take it eyther of the inward or of the outward saying , eyther of the tongue or of the heart , saying so ; Eliphaz would prove from it , that certainly Job was a wicked man . And his inference had been true , if he could have proved it true , that Job had sayd so .

Hence observe ; That to have evill thoughts , or to speake evill of God , is the character of a wicked man .

He that is good , must needs both thinke , and speake good of God . David doth often aggravate the wickednesse of his enemies , from the language of their hearts and tongues , ( Psal. 10.11 . ) He hath said in his heart , God hath forgotten , he hides his face , he will never see . And againe ( Psal. 144.7 , 8 , 11. ) Send thy hand from above , rid me and deliver me out of great waters , from the hands of strange children , whose mouth speaketh vanity , and their right hand , is a right hand of falsehood . If the mouth speaketh vanity , the hand is full of falsehood ; we may even feele deceite in their hands , whose mouthes speake any kinde of vanity , but especially this , which is the vainest vanity of all , How doth God know ? or surely God doth not know . Such the Psalmist rebukes ( Psal. 94.4 , 5.7 . ) How long shall they utter and speake hard things ? What things were those ? The next words shew us ; They breake in peeces thy people , &c. yet they say , the Lord shall not see , &c. understand ye brutish , among the people , he that formed the eye , shall he not see ? There is no greater argument of brutishnes and ignorance , then to question the knowledge of God ; or to say , How doth God know ?

And ( which is the same in other words ) can he judge through the dark cloud ?

As if Job had further argued thus ; I am safe enough from the knowledge of God , for as he is high above me , so there are dark clouds between him and me ; Can he judge through the dark cloud ? My opinion is he cannot . For knowledge goeth before judgement ; Si non novit ergo nec judicare potest , ad rectū enim judicium requiritur cognitio causae . He that knoweth not certainly , can never judge rightly . Justice is pictured blind , in reference to persons , but not in reference to things or causes ; Justice must take no notice of this or that man , whether he be great or little , high or low , a neere friend or a stranger ; Justice is blinde as to all these considerations , and knoweth no man ; but Justice must know every mans case and cause ; unlesse man know that , how can be judge ? and if God know not that , how can he judge ? He must have light to see what is done , before he passe Sentence upon what is done ; therefore , Can he judge through the darke cloud ? Surely he cannot . Thus the Atheist concludeth indeed ; and thus Eliphaz represents Job concluding in his owne heart ; there is not onely a great distance between God and me , not onely is he in the height of heaven , and I below on earth , but there are many gloomy clouds between him and me ; As he is high above me , so there are such impediments in the way that he cannot see me . The Vulgar reads , Et quasi per caliginum judicat . Vulg. He judgeth as through darknes . Now the best of Saints see God through a Glasse darkly , or in a ridle ( 1 Cor. 13.12 . ) And secure sinners thinke that God seeth them onely through a cloud darkly , or ( as Eliphaz speaketh ) through a dark cloud ; he knoweth not clearly , but dimly . To judge through a cloud , is to judge of things confusedly , not distinctly , by guesse or conjecturally , not exactly or face to face . This is all the sight which an evill heart alloweth God ( if he allow him any ) concerning his wayes and actions . They who doe things which cannot abide the light , are willing to beleeve that all they doe is in the darke . Theirs are works of moral darknes , and therefore they please themselves with thinking that their works are hid eyther in natural or artificiall darkness . It is sayd of the Lord in Scripture ( Psal. 97.2 . ) Clouds and darknes are round about him , while judgement and righteousnesse are the habitation of his throne ; but these imagine that God cannot proceed in judgement and righteousnesse , because clouds and darkness are round about him . It is sayd ( 1 King . 8.10 , 11 , 12. ) The cloud filled the house of the Lord , so that the Priests could not stand to minister because of the cloud , for the glory of the Lord filled the house of the Lord . Then spake Solomon , the Lord said that he will dwell in the thick darkness . Reade Exod. 20.21 . Deut. 5.22 . Psal. 18.11 . God is light ( saith the Apostle , John 1 Ep: 1. ) and he dwelleth in light which no man can approach unto ( 1 Tim. 6.16 . ) How then can he be said to dwell in thick darknes ? I answer ; those Scriptures which say that God dwells in darknes , that clouds and darknesse are round about him , teach us , that God and his wayes are much hid from us ; we are not able to look up to him , or see clearely what he doth , much lesse can we see what his counsells are . The clouds and darknesse which are about him , doe not hinder his sight of us , but our sight of him . Our darknes is no darknes to him , but his darknes , yea his light is darknes to us . Againe , God is sayd to dwel in a cloud , to reprove our boldnes and curiosity , who are too apt to pry into what is not to be knowne , and to neglect our duty in what we know , or to neglect the knowledge of our duty . God hath some reserves in counsells ; some of his providences are wrapt up in clouds . Hee will be trusted and honored in what he is not seene or knowne . Not to know these things is indeed our nescience , but not our ignorance , and not to seeke after the knowledg of these things , is our duty not our sloath . Thus God who dwels in light , dwels also in a cloud ; for he dwells in light that no man can ( no nor ought to ) approach unto . Wee may come neere his light by faith , but wee cannot come neere his light by knowledge . There is such an infinite , such an overcomming light in God , that it is a darknes to us ; the most Eagle-like eyes of a humane understanding are not onely dazzel'd , but quite blinded with his brightness . Now as no man can judge through this light of God , so some men are ready to say ( and thus Eliphaz brings in Job saying ) that God cannot judge through dark clouds , through clouds and darknes . Nor doth Eliphaz bring in Job saying thus only by way of doubt or question , but by way of averrement and resolution in the next verse .

Vers. 14. Thick clouds are a covering to him , that he seeth it not .

This verse is but an explication of the 13th , Can he see through the dark cloud ? There he puts the question , here he gives a peremptory answer , he cannot certainly ; for , Thick clouds are a covering to him , that he cannot see . The Hebrew for thick clouds is but one word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nubes dictae sunt a densitate a radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 densum esse . q d. sicut nos latet deus , ita deum latent nostra , coelestia , illi tantum patent . which in the roote , signifies Thickness , or , to be thicke . Some clouds have a kinde of thinnes in them , and are as it were transparent . Others are more grosse and opacous , quite hindering and intercepting our sight of all that is beyond them , with these ( saith Eliphaz ) thou O Job , vainely conceitest , that the sight of God also is intercepted , so that , as we cannot see God , so God cannot see us ; A vayle of thick clouds seclude his sight . Nor is this the onely reason why thou art overcome with this ignorant perswasion . Thou hast a second , which though possibly thou wouldest conceale , yet will not I , and this is it Thou also sayest ,

He walketh in the circuit of heaven . ] As if thou hadst sayd , suppose God can see through the thick cloud ; and so my former reason should fayle , yet I know well enough that the Great God of heaven hath other matters to meddle with , other affaires to busie himselfe about , then to trouble himselfe with me . He walketh in the circuit of heaven ; we are not to take walking as a meere motion , but as walking notes imployment , he walkes in the circuit of heaven , that is , he is wholly taken up there . When the Lord asked of Satan , Whence comest thou ? he answered , Hoc verbo videtur connotari studium inquirendi Pisc : From going to and fro in the earth , and from walking up and downe in it . Now what doth Satan when he walks up and downe the world , doth he walke like an idle vagrant that hath nothing to doe ? doth he walke with his hands in his pockets , as having no businesse ? doth he walke meerly to take the aire , or to take his pleasure , to see , and be seene ? no , when Satan walks about the world , his walking is working , he goeth about to tempt , to try , to lay snares and baits , to catch and captivate the soules of men . So here when it is sayd , God walketh in the circuit of heaven , the meaning is , his businesse , yea even his whole busines lyes there ; He hath enough to doe in heaven , and therefore hath no leysure to attend what is done on earth . That 's the scope and tendency of these words which Eliphaz fastens upon Job ; He walketh in the circuit of heaven . We are sure enough of him . The words carry the same sence , with that speech of the whorish woman ( Pro. 7.18 , 19 , 20. ) Come ( saith shee ) let us take our fill of love till the morning , let us solace our selves with loves . But the young man might possibly object , your husband will come home , and that will spoyle all . No , ( saith she ) never feare it , he is farre enough out of the way ; The good man is not at home , he is gone a long journey ; He hath taken a bag of money with him , and will come home at the day appointed ; That is , he will not come home till the day appointed , he hath great busines abroad , and he hath carried money enough with him to beare his charges till he hath don his busines . He is riding and running in a farre Country and minds not home , nor hath he the least suspition of what we doe at home . Thus when the sinner is about to depart farre from his duty , he puts or conceives God farre from him . He walketh in the Circuit of heaven . From the Generall scope of Eliphaz in the 13th and 14th verses , Observe ; First , Carnal men frame conceptions of God like themselves .

Thus the hypocrite is described ( Psal. 50.21 . ) Thou thoughtest that I was altogether such a one as thy selfe . Not that he thought God was a man , but that God had such thoughts of good and evill , as man hath . As if what is right in mans eyes , were so in the eyes of God also ; or as if what did not displease man , were pleasing , or not much displeasing unto God . When the Lord sayth ( Esay 55.8 . ) My thoughts are not your thoughts , nor your wayes my wayes ; he doth plainly intimate , that they did begin to frame thoughts of God like their owne : but saith God , as the heavens are higher then the earth , so are my thoughts then your thoughts , and my wayes then your wayes ; That is , as my thoughts have a vastnes in them to all things beyond yours , so especially in this thing , the performance of my promise for the pardon of sinne . O how unlike is God to man in this ? God is not more unlike man in his absolute freedome from the least inclination to commit any the least sin , then he is in the admirable freenes of his inclination to pardon any even the greatest sinne . Men are commonly not onely unmercifull to those who wrong them , but revengefull , and when once offended are hardly drawne to a reconcilement , and seldome so fully reconciled , but that somwhat of offence stayeth behinde . But the thoughts of God are not so . He is slow to wrath , and ready to forgive . He quickly pardons the offence , and receives the offender into favour ; no more retaining the memory of his offence ( as to his hurt ) then if he had never offended . Thus the Lord would assure sinners , that his thoughts in pardoning sinne are not as theirs . And it is but need he should doe so ; For when sinners begin to be awakened , they frame such thoughts of God , as to pardon of sin , as they have in themselves : when they looke upon their sinnes as too bigg to be pardoned by man , they conclude presently the Lord cannot or will not pardon them . And as many under temptation , frame thoughts of God like their owne about the pardon of sinne ; so it is the constant course of wicked men ( which is indeed the worst of their sinnes ) to frame thoughts of God like unto themselves , while they commit and continue in sinne . Man should not dare to Imagine any thing of God in reference eyther to his justice or mercy , eyther about the punishing or pardoning of sinne , but what he hath declared of himselfe , all that wee Imagine beside that , is the making of another God . There are many false gods made with mens hands , but the hearts of men make many more . The heart of man makes thousands of false or strange gods . Every undue , every wrong Imagination of God , is the forming up of a strange , of a new god . When we ascribe to God such a kinde of power , such a kinde of knowledge , such a kinde of holines , such a kinde of justice , such a kinde of mercy , as is common to the creature , in all this wee frame up a new god to our selves . And thus those Gentiles of whom the Apostle speaks ( Rom. 1.21 . & 25. ) Became vaine in their Imaginations , and their foolish heart was darkened ; in what was their foolish heart darkened ? in false notions of God ; therefore they are said ( ver. 29. ) to change the glory of the Incorruptible God into an Image made like to Corruptible man , and to birds , foure-footed beasts , and creeping things . Now as there is the changing of the glory of the Incorruptible God into the Image of a Corruptible man , that is , into the Externall Image of a Corruptible man , ( for some set up false gods in the likenes of men ; ) So there is a Changing of the glory of the Incorruptible God , into the Internall Image of a Corruptible man , that is , into such thoughts and Conceptions as are ordinarily in men . Let such consider , that , if to make a worship of our owne for the true God , be indeed to set up a false god ; ( all they worship false gods who set up a strange worship for the true God , now , I say , if they who do but set up a new worship for the true God make a strange God ) what then doe they who in their hearts set up a new God , that is , who frame Conceptions of God which himselfe never gave ground for in his word ? Such was the Conceit which Eliphaz had of Job , when he presumes him saying , How doth God know ? Can he judge through the dark cloud ?

Secondly , From the particular misapprehension of God , imposed by Eliphaz upon Job ; And thou sayest , How doth God know ? &c. Observe .

Sinfull men fancie to themselves that God eyther doth not or cannot take notice of them in their sinfull wayes .

Thus they reason ; Can he see thorow the dark Cloud ? and conclude , Thick Clouds are a Covering to him that he seeth not , and he walketh in the Circuit of heaven ? What Eliphaz layes to Jobes charge falsely ; is often charged by the Holy Ghost upon wicked men truely . ( Psal. 10.11 . ) Hee hath said in his heart God hath forgotten , he hides his face , he will never see it . Who this He is , whose heart speakes this language , appeares clearely in the former part of the Psalme , where he is more then once called The wicked ( ver. 2 , 3. ) and where more then one of his wickednesses are described , ( ver. 7 , 8 , 9 , 10. ) His mouth is full of cursing and deceit , and fraud , under his tongue is mischiefe and vanity , he sitteth in the lurking places of the villages : in the secret places doth he murder the innocent &c. After all this , he sayth in his heart God hath forgotten , that is , he hath forgotten the poore whom I have under my power , therefore I may safely oppresse them . He hideth his face , he will never see it ; that is , God will never take any knowledge , either of my doings or of their sufferings . We have a sample of the same impiety ( Psal. 73.11 . ) And they say how doth God know ? and is there knowledge in the most high ? behold , these are the ungodly in the world , &c. And againe ( Psal. 94.6 ver. ) They slay the widdow , and stranger , and murther the fatherlesse ( here are their workes of darknesse ) yet they say , the Lord shall not see , neither shall the God of Jacob regard . Not onely did they presume that the Lord did not see , but that he should not ; The Lord shall not see ! As if they could stop or blinde the eyes of God as easily as they had blinded their owne Consciences . Take one Instance further ( Ezek. 8.12 . ) Then said he unto mee Sonne of man , Seest thou what they doe ? hast thou seene what the Ancients of the house of Israell doe in the darke , Every man in the Chambers of his Imagery , for they say the Lord seeth us not , he hath forsaken the Earth . Much like the language here , He walketh in the Circuit of heaven ; hee hath other busines to doe then to minde us . As God is sometimes sayd to forsake the Earth in wrath , to punish the sin of Man , so wicked men say he alwayes forsakes the Earth in neglect both of their sin and punishment . And as Idolaters who have a minde to other gods , are willing to beleeve that God hath forsaken the earth , as to the protection of them ; Wee ( say they ) are in danger , God takes no care of us , therefore blame us not if we betake our selves to other Gods for protection ; If he had not forsaken us , we had not forsaken him : So all sorts of resolved transgressors , who have a minde to any sinfull way , are willing to beleeve that God hath forsaken the earth , as to any observation of them . Wee may doe what we list , for God doth not minde or regard what we are doing . If we thought he did indeed see us , we durst not thus sinne against him . But seeing he doth not trouble himselfe with any care about us , why should we trouble our selves with any feare about him ? Now , this Presumption that God doth not see us in what we are doing , opens a doore to the doing of all Evill . Security from danger is the great encouragement unto sin . Though wicked men would not be lesse sinfull , yet they would not sin so much , or be so full of sin , did they not vainely flatter themselves out of the sight of God . Every Man would faine beleeve that God doth not see him when he is doing that which he would not have seene or be seene in doing it . And how do men please themselves in this false hope that God doth not see them , when they doe that which is displeasing unto God!

From the Intendment of Eliphaz to Convince Job , that the Clouds are no Covering to God , and that the Circuit of heaven doth not Confine him .

Observe ; Thirdly , God is omniscient , hee knowes all things .

Thou sayest thus ; How doth God know ? I tell thee God doth know ; And thou hast an argument upon thy backe , if thou hast none in thy heart to prove it , thy sence or feeling may teach thee , if thy reason or understanding doe not , and by thy suffering thou mayest see that God seeth what thou hast been doing . This great truth , That God is omniscient , or knowes all , may easily be knowne , and ought to be beleeved by all . When the Lord had made the world in six dayes ( Gen. 1.31 . ) He saw all that he had made ; All was in view at once , hee had a Prospect of the whole Creation in his eye . And as all his own Creatures , so all our Creatures are seene by God ; hee seeth all that himselfe hath made , and hee seeth all that wee have made , or are making day by day . ( Gen. 6.5 . ) God saw that the wickednes of man was great in the earth , and that every thought of the Imagination of the thoughts of his heart was onely evill Continually , or every day . The Lord saw , that is , the Lord knew fully ( infinitely more fully then we know those things which wee see ) every Imagination or figment of the thoughts of mans heart . The figment of our thoughts , is what the minde fashioneth or maketh up within it selfe by thinking : corrupt nature keepes a constant mint of evill imaginations in the head , as it hath a sinke of filthy affections in the heart . The minde of man hath a formative faculty in it . And the same word which the Holy Ghost useth to signifie the worke of God in making man , ( Gen. 2.7 . ) The Lord God formed man out of the dust of the earth , or dust out of the earth ( the same word , I say ) is used in the Noune ( Gen. 6.5 . ) to signifie , the imagination of man , because that is alwayes shaping moulding or forming one sort of thoughts or other , & , naturally , none but ugly evill thoughts . These are the creatures which man ( as fallen ) is the maker of ; and he maketh ( as I may say ) infinite creatures , he is forming them continually in his imagination , that 's the shop wherein there 's a dayly Creation ( such as it is ) of monstrous wickednesses , till God by his new Creation changeth the frame and nature of it . Now ( I say ) as God seeth his owne creatures ; so he seeth all our Creatures , though wee make them in the shop of our darkest imaginations . And much more doth hee see all the Creatures which wee make without , that is , all our bodily and externall actions . ( Jere. 17.10 . ) I the Lord search the heart , I try the reynes ; if he search our hearts , then surely he searcheth all our wayes , if he seeth our thinkings , then surely he seeth our walkings . Deus scientiarum , phurale , perfectam scientiam & rerum omnium cognosibilium cognitionem indicat . Therefore 't is sayd ( 1 Sam. 2.3 . ) The Lord is a God of knowledge ; the Hebrew is , The Lord is a God of knowledges ; that is , all things fall under his knowledge ; he is perfect in all knowledges , there is nothing knowable , but the Lord knowes it ; and by him actions are weighed : now the weighing of actions is more then the seeing of actions ; many see that which they cannot weigh . Hee weigheth actions , that is , he takes not onely the action it selfe , but every circumstance of it into Consideration ; he takes his Ballances , and tryes fully , how much each ingredient weighs , and what it comes to . Hee weighs whole States , Kingdomes , and Nations . So it was sayd to the Babylonian Monarch Belteshazzar ( Dan. 5.26.27 . ) Mene , God hath numbred thy Kingdome , and finished it , Tekel , Thou art weighed in the balances , and art found wanting . Thy councels , thy policies , thy undertakings , the whole compasse , all the contrivances of thy Government are weighed and found too light . And as God weigheth the actions of Princes , so of private persons . ( Prov. 5.21 . ) The wayes of a man ( that is , of every man , even of the meanest man ) are before the Lord , and he pondereth all his pathes ; he puts them into a Ballance , and doth not onely see them , but ponder or weigh them . David sayth of some wicked men that they weigh the violence of their hands in the earth ( Psal. 58.2 . ) though they doe violence , yet they doe it not violently , but with a kinde of skill and deliberation . They doe wrong and oppresse with a shew of Justice , whereof weights are the common Embleme . Now as some men doe evill , not hastily , rashly , or all at once , but give it out by weight , and with a seeming gravity and zeale for justice . So the Lord doth never looke over the wayes of men rashly or hastily , but weighs them out even to a graine , yea to the dust of the balance he pondereth all their paths . That is , he knowes them throughout . Therefore David ( Psal. 139. ) having spoken much to this poynt of the Exactnes of Gods knowledge , concludes at the 6th verse ; Such knowledge is too wonderfull for mee , it is high I cannot attaine unto it . Some expound this Text , not of the knowledge of God concerning us , but of our knowledge concerning God . Thy knowledge or the knowledge of thee is too wonderfull for mee , I cannot attaine unto it . Others thus ; This thy knowledge ( namely that which he had before described ) is more wonderfull ( or more exact ) then that I should be able to deceive it . We may impose upon and deceive the most knowing man , but wee cannot impose upon or deceive God . I conceave our reading to be most sutable both to the Text and context . Such knowledge , that is , Such knowledge as thou hast of mee , of the least and greatest things , even of all things that I or any man doth , is too wonderfull for mee . For though we may know some actions of men , yet wee cannot know them all , and wee can hardly weigh any of them to the utmost . And in this acknowledgement wee may take notice of the Psalmist modesty , who though he had the immediate assistance of a Propheticall Spirit , yet confessed , that he was not only not able to know God , but not to know himselfe , his thoughts , words , and wayes , as God knew them . Such knowledge of my selfe as thou O Lord hast of me , is too wonderfull for me , I cannot attaine unio it .

Some perhaps may querie upon this , if the Lord knoweth all the wayes of men , and pondereth all their actions , is not this a trouble to God ? is not this a disturbance of his peace , and a distraction to him ?

I answer ( as I said before ) this is to frame a God like our selves , for to him that is omniscient , it is all one to know all , and to know but one thing : it is no more distraction , no more trouble to God to know all that we doe speak , or thinke , then to know any thing . If two or three speake to a man together , he is not able to take in their sence , the variety of their discourse makes such a hurry and trouble in his spirits , that he looseth all that is spoken . But the application of thousands or of Millions at the same time in speaking to the eare of God , is no more trouble , then if but one did speake ; an infinite eare heares all , and an infinite eye sees all , without any the least distraction ; the infinite knowledge of God takes in all the actions of all men , as easily as the single action of any one man .

Againe , Others may say , Surely the Lord will not take such exact knowledge of all the actions of men , especially of mean men , or surely not of the meane actions of meanest men ; possibly of some persons in great place , & of some great things done by those persons hee may take notice , but to stoope to small things , if it be not a trouble , yet it cannot but be a dishonour to , and too great a Condescention for the great God . The Heathens sayd their Jupiter had no leysure to deale in small matters ; Non vacat exiguis rebus &c. And may not we Christians say , It is not honorable enough for our God , to have to doe with small matters .

I answer ; This also is to frame a God like our selves ; as it doth not weary God to behold , to try and ponder all the wayes of all men ( which was the feare concerning Moses that hee should be tyred out with the various cases and affaires of that great People ; and was therefore advised by Jethro to make more Judges , that so the weightier matters onely might be brought before and Judged by him ) So it is no dishonour at all to God , no , it is his honour that he takes cognisance of the smallest matters as well as of the greatest , of the lowest as well as of the highest concernments of the children of men . ( Psal. 113.5 , 6. ) Who is like unto the Lord our God , who dwelleth on high ? who humbleth himselfe to behold the things which are in Heaven , and in the Earth . Who is like to God in this ? this is the honour of the high God that he will humble himselfe to behold the lowest things , the things which are in the Earth , as well as things in Heaven , and the lesser , the least things in earth , as well as the greater or the greatest . Though the Lord be high , yet he humbleth himselfe unto the lowly ( Psal. 138.6 . ) and as to lowly persons , so to the lowest things . Indeed the Lord doth humble himselfe to behold the things which are in Heaven , it is a Condescention in him to take notice of any creature ; yet he doth not onely humble himselfe to behold things in Heaven , but things in the Earth , and in this who is like unto the Lord our God ? this is his glory , and for this he is to be glorified , yea to be cryed up with this admiring Elogium , Who is like unto the Lord our God ? None among the sons of men are like him in this , yea there is no God like unto the Lord our God in this . Wee have cause to say ( considering our vilenes ) What is man that thou shouldst take notice of him ? 'T is too Great an honour for man , but it is no dishonour to God to take notice of the meanest man . The greatnes of God appeares as in the making , so in the governing and disposing of the smallest things . The power of God is seene in making a fly or a worme , as well as in making an Elephant or the vast Leviathan ; So also is his wisdome and providence seene in the observing and ordering of those businesses and motions of the creature , which compared to others are but as a fly to an Elephant , or but as a worme to Leviathan . There is nothing doth more detract from the greatnes of God , then the denyall or dis-beleefe of his cognisance of and care about little things . And as it shewes the exactest perfection of holynes attaynable by man in this life , when he taketh an account of and reproves himselfe for the least sins , whether they be omissions of that good which he is commanded to doe , or commissions of that evill which he is forbidden to doe . So it is an undenyable argument of the exactly and absolutely perfect holynes , justice , goodnes and faithfulnes of God , that he taketh an account of , and will certainly reward or punish every man for the least good or evill which he hath done . This is the glory of him who walketh in the circuit of heaven , that he sees all to the center of the earth . Eliphaz having thus detected and reproved ( as he thought ) those thoughts and assertions of Job which detracted so much from God , as if he did not marke the wayes of men ; proceeds to put the question to him , whether himselfe had well marked the wayes of wicked men .

JOB , CHAP. 22. Vers. 15 , 16.

Hast thou marked the old way which wicked men have troden ?

Which were cut downe out of time , whose foundation was overflowne with a flood ?

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 THe word translated to marke , notes a diligent observation ; So it is used ( Chap. 10.14 . ) If I sin then thou markest me , ( that is , thou takest exact or strict notice of mee ) and thou wilt not acquitt mee from mine Iniquity . ( Psal. 37.37 . ) marke the perfect man , Observare dei actiones imprimis ipsius judicia , magna pars scinentiae est . and behold the upright , that is , take speciall knowledge of him , for the end of that man is peace . ( Psal. 107.43 . ) who so is wise will observe , or marke , these things , hee shall understand the loving kindnes of the Lord . So here , Hast thou marked ? hast thou with diligence and seriousnes of spirit observed , the old way which wicked men have troden . Senitam saeculorum vel seculi ; aeternam aut aeternitatis , nam ea omnia denotat vox 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rab : Kimchi . The Hebrew is , The way of age , the way of ages , or as some read , the Eternall way , the way of Eternity . David prayeth ( Psal. 139.23 , 24. ) Lead me in the way everlasting ; that is , Lead me in the way of holines and righteousnes , which leads to eternity . Which yet one of the Rabbins expounds , as a periphrasis of death ; for death is called , the way of all the earth ( 1 King . 2.2 . ) the way of all flesh ( Josh. 23.14 . ) As if David had sayd , Lord , if upon search thou findest that I walke in any way of wickednes , that is , of willfull sinning , then destroy me , lead me to my grave , yea cast mee with the wicked to hell , or to everlasting condemnation . Master Broughton thus ; Hast thou marked the way of the old world ?

But what was this way of the old world , about which Eliphaz questions Job , whether he had taken notice of it yea or no ? The way of the old world may be taken two wayes .

First , For the way of their sinnes . Secondly , For the way of their punishment .

First , Hast thou marked the old way of their sinne ? and the old way of their sinne may be Considered under a twofold notion .

First , As it was the way of their opinion . Secondly , as it was the way of their practice : Some restraine it here to the way of their opinion , and Interpret Eliphaz as chiefly intendding that ; Hast thou observed the old way ; that is , the old Erroneous opinions which were in the first ages of the world ? In those times there were not a few like thy selfe , who eyther flatly denyed or belyed the providence of God , who sayd ( as thou doest ) How doth God know ? Surely he hath forsaken the earth , and intermeddles not with what is done here below . Thus a learned Interpreter expounds the Text , Ad eos opini● haec referenda est , qui vixerūt tempore diluvij censebantque●ollendam providentiam . Vatabl: Gigantes religionis contemptores Berosus . with reference to their ungodly opinion ; They ( saith he ) who lived in the time of the floud denyed Providence ; Hast thou ( O Job ) marked their opinion and Consider'd it ? And that this wicked Error did prevaile in those times , may be Collected from what is reported by Berosus of the Giants ( of whom wee read in the 6th of Genesis ver. 4th , There were Giants in the earth in those dayes ) Among other of their abominations , this ( saith he ) was one , or this was a Chiefe one , the roote , or source of them all , they blasphemed God , and contemned Religion , they thought there was no Supream Power , none to whom man was accountable for any of his actions . Hast thou marked this old way of Error ?

In pursuance of which Interpretation , Custodiendi verbum pro sequi exponitur . Merc : the words which we render , Hast thou marked , may be Expounded thus ; Hast thou taken up the old way ? art thou a follower of that Sect , of that Tribe who have gone in that wicked way ? doest thou also maintaine their blasphemy , that God takes no notice of man ? This notion holds faire with what he had said before .

Secondly , As it may be referred to those abominable Atheisticall opinions which raigned in those times , so to the wicked Practices , to the old Customes and sinfull Courses which were followed in those times ; for where a wicked opinion is lodged in the heart , what kinde of wickednes is there that they may not breake forth in the life ? And so here the old way is the way of sinne , the corrupt Course and practices of that debauched generation , especially the way of pride and ambition , which appeared much in the titles given them , Mighty men , men of name , or as we render , Men of renowne . They were men of honour and name with men , but we read not of any honour they did to or received from God . It is the highest disgrace , to be memorable for actings against grace , or for ungracious actings .

Num observas perpetuum , ordinem , quem in puniendis talibus impijs te●uit deus , post natos homines . Merc : Putat hunc esse perpetuum ordinem domini ut impios hic puniat , sed fallitur . Merc : Againe , The old way may be taken for the way of punishment , or for that course of divine Justice which was Executed upon wicked men in those elder times . There is away of Judgement which God takes , as there is a way of Sinne which man takes . Sinfull ways lead into troublesome ways , & end in death . Hast thou considered the way of justice which the Lord went in towards those old Sinners ? powring out his wrath , and emptying the vialls of his Indignation upon them , till hee had consumed and swept them off as rubbish from the face of the earth . Hast thou marked the old way , which eyther the lusts of wicked men have led them into , or which the justice of the Lord hath brought them into . Hast thou observed the old way ?

Which wicked men have troden ?

The Hebrew is , Men of Iniquity ; Which phrase plainly imports , that he doth not speake of the ordinary race , or ranke of sinners , but of the Extreamest sinners , men so full of iniquity , that they deserved this blacke Title , men of Iniquity . Antichrist is called not onely a man of sin , or the man of sin , but ( which implyeth a sinner of a higher forme , then both the former ) That man of sin ( 2 Thes. 2.3 . ) He being indeed not onely among the chiefest sinners , but the chiefe of sinners . The phrase in the Text is a degree lower then that , yet it notes a very great degreee . And therefore when the Prophet would assure the greatest sinners repenting and returning to God , of the readines of God to pardon , he expresseth them in this stile ( Isa. 55.7 . ) Let the wicked forsake his way , and the unrighteous man , or ( as the Original Text hath it ) the man of iniquity , his thoughts and &c. As a man of Bloods notes a very bloody man , a man given up to that particular sin of cruelty . So a man of iniquity , is one given up to sin in Generall . Hast thou marked the old way which wicked men , men of iniquity , have Trodden .

This word , trodden , referred both to a sinfull and a suffering way , notes the frequency of their going or being in those wayes . And as it is referred to their sinfull way alone , it notes first their boldnesse in sinning ; secondly , their resolvednesse to sin : A trodden way , is such a way as a man hath often gone , and in which he is not afraid to goe . Hast thou marked the old way .

Hence note . First , The way of Sin and Error is an old way .

The Devill sinned from the beginning , and men have sinned from their beginning , not onely have there been sinnings , but great sinnings from the begining ; the old way is the way of sin , though the oldest way be not . There was holines before there was sinne , and truth before there was Error ; So that the way of sinne is the old way , but not the oldest way . God , all whose wayes are holy , was from everlasting . The Angels who have been holy as long as they have been , were from the beginning . And the first beginning of man in his conversation , was , no doubt , like his constitution , holy . He quickly went out of the way , but surely his first step was not out of the way , he went right before he went wrong , and stood before he fell . Againe , if you take the way for the way of punishment .

Note .

That God in all ages hath punished sinners in their sinfull wayes .

God hath every where and every when left the tract and print of his anger and displeasure upon sinners ; though some particular sinners , have gone unpunished in some age , yet there was never any age wherein sinne was not punished in some . The Lord gives a morall stopp to sinne perpetually , that is , by his Lawes he declares against it , his word is expresse against all ungodlynes , both the word of his Command , and the word of his threatning . Now as the Lord doth alwayes put this morall stopp in the way of sinne , so , he often puts a Judiciary stopp , or a stop by way of Judgement . And as in the 3d of Genesis , he set a flaming sword in the way of the tree of life , so he continually sets a flaming word , that is , a threatning to keepe the way of the tree of death , that is , of sinne . Thus he alwayes meetes sinfull men in the way of their lusts ( as the Angel met Balaam when he went to curse the Israel of God ) with a drawne sword to stopp them in their way ; the Lord hath set many drawne swords in the way of every sinne ; and he hath left the prints of his wrath upon the backs of many sinners , that wee should take heed of sinning . The Lord hath left many sad examples upon record against sinne , nor hath he at any time favoured it , or done any thing which might indeed encourage sinners ; for though sometimes wicked men have prosper'd , yet , should wee looke into all times , wee cannot finde that wicked men were ever blessed ; Judgement hath overtaken them sooner or later . And if it hath at any time come too late to overtake them in this world , yet it will come soone enough to overtake theirs in this , or themselves in the world which is to come . No man is blessed , at any time , who comes at last to be miserable .

Thirdly , In that he saith ; Hast thou marked the old way ?

Note .

It is our duty to observe and marke , as the way of sinfull men , so the way in which God punisheth their sinne .

All the wayes of God are to be marked ; as wee are to observe what the Lord speakes , so what he doth ; his works as well as his word , are remarkeable . Who so is wise ( saith the Psalmist , Psal. 107.43 . ) and will observe these things , even they shall understand the loving kindnes of the Lord . I may say also , that they shall understand the judgements of the Lord . And againe , the Prophet confirmes it ( Hos. 14.9 . ) Who is wise and he shall understand these things prudent and he shall know them ; for the wayes of the Lord are right , and the Just shall walke in them , but the transgressors shall fall therein . The wicked fall in the way of his commandements , and therefore surely they shall fall in the way of his judgements . And as the Lord hath given us Examples of this , so he hath given this as the use of those Examples that wee should marke and observe them . The Apostle ( 1 Cor. 10. ) shewes that all the dealings of God with that his ancient People the Jewes , are written and recorded as our Examples ( ver. 5 , 6 , 7. ) With many of them God was not well pleased , but they were overthrowne in the wilderness . Now these things were our Examples , to the Intent that wee should not lust after evill things as they lusted , neither be Idolaters , as some of them were , nor fornicators , nor tempt Christ , nor murmure , &c. He shuts up all with the same doctrine ( ver. 11. ) Now all these things happened unto them for Ensamples , and are written for our admonition , upon whom the Ends of the Earth are come , therefore let him that standeth take heed least hee fall . The Apostle Peter also ( 2 Pet. 2. ) brings in ; first , the instance of the Angells that fell ; secondly , of the old world ; thi●dly , of Sodome and Gomorrah , Whom God condemned with an overthrow , making them an ensample unto those that af●er should live ungodly . The Scripture speakes of two sorts of Ensamples . F●rst , for imitation ; secondly , for caution ; The lapsed Angels , the old world , these Cities Sodom and Gomorrah , are all left as Ensamples for caution , that all after ages marking the old way of their sinne and punishment , might feare to sinne and suffer as they have done .

Fourthly , From the manner of this Expression ( which wicked men have troden ) taking the way conjunctively for the way both of sinne and punishment , this troddennes of it notes the frequent passage which many have made through it ; They have not gone it once onely but often . Hence observe .

As wicked men offend often , so the Lord hath punished often , as they have made pathes in sinne , so God hath made pathes in Judgement .

It is easie to follow sinners ( as it were ) by the print and tract of those evills which have overtaken them . But I passe it here , because Eliphaz proceeds more directly to describe the punishment of wicked men in the next words .

Vers. 16. Which were cut downe out of time , and whose foundation was overflowne with a flood .

At this verse the Original hath a very conspicuous note of distinction . The Jewes are very exact in observing the letters and the verses of every booke in the Bible , and between these two verses is the middle of the booke : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there being exactly the same number of verses behinde as we have had before in this whole book of Job ( taking the 16th verse Inclusively ) So that now wee are halfe the booke over according to the number of verses . The whole containing 1070. The former part hath had 535. and as many remaine for the latter part . This I touch onely by the way .

Which were cut downe .

The words carry an alusion to the felling of trees ; as if hee had sayd ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plerique reddunt succisi sunt ; sed verbum hoc nunquam occurrit in ea significatione in sacris literis sed tantum apud doctores Hebraeorū idque per meta — thesin literarum a verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cum enim tantum occurrat in libro Job , ibi vertitur rugare aut corrugare aut rugas contrahere . These men were like great Oakes and tall Cedars , but the Lord cut them downe . The word is Conceived more properly signifying to wrinckle , or to make furrowes in the face ; for this word is used but once more in all the Bible , & it is in the 16th Chapter of this Book , ver. 8th , and there wee translate , wrinckles ; Thou hast filled mee with wrinckles , which is a witnes against me . So some render it here ; Who were wrinckled out of time . Now what are wrinckles ? they are the markes of old age , and they shew that weaknes is coming upon us , or that wee are in our declining Condition ; so that it is a very Elegant Expression to say , They were wrinckled out of time ; that is , they were old afore they were old , before they were old according to the nature of man , they were made old by the Judgements of God ; They lookt as if they were worne , spent , and eaten out by time , whereas indeed they were spent , eaten , and worne out with the wrath and indignation of God which fell upon them . Thus they were wrinckled out of time , or before their time .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sine tempore , vel non tempus , i. e. antequam explerent vitae annos , secundam communem naturae legem . They were cut downe , and no time , as some render : But it may be sayd as Solomon did ( Eccl. 3.1 . ) There is a time for every thing ; how then could they be cut downe in no time ? There may be a twofold interpretation given of this Hebraisme .

First this , to shew that they dyed a violent not a naturall death , that eyther God by his immediate Judgements did cut them off , or that he gave them up to the Justice of man , who cut them off before their time . Man hath a set time , an ordinary time of dying ( the dayes of man are threescore yeares and ten , this is the ordinary time of dying ) they that dye before , are in Scripture sence , Cut downe out of time , or not in time , that is , not in that time at which men usually dye according to the course and custome of nature .

Secondly , when 't is sayd , They were cut downe without time , the meaning is , they were cut downe very suddenly , as if it were done without any time at all ; God was so farre from lingring or taking up long time to destroy these men , that he cut them downe ( as it were ) without any time at all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sine tempore , verti potest , sine mora . even in a moment , in an Instant , as speedily as a man can thinke it , farre more speedily then any man can do it . He did it without delay . As usually the grace of God , so often the wrath of God makes no demurres .

Observe from the manner of Expression , Cut downe .

That , God brings ruining Judgements on the stoutest of sinners .

Hee doth not onely pull off some of their fruit , and leaves , or lopp off their branches , but he cuts them downe , yea hee stubs them up by the roots , till there is nothing left , they are cut downe root and branch . Thus the Lord threatned the house of Jeroboam ( 1 King . 14.10 . ) Behold I will bring evill upon the house of Jeroboam , and will cut off from Jeroboam , him that pisseth against the wall ( that is , every man of his house ) and him that is shut up and left in Israel ( that is , him that is most esteemed , as things shut up are , and him that is least esteemed , as things left abroad are ; or those who are secured or have secured themselves in strongest holds , as men shut up are , as well as those who are left naked and exposed to the easiest dangers , as men left at large are ) and will take away the remnant of the house of Jeroboam ( that is , all who have escaped or survived the former troubles ) as a man taketh away dounge till it be all gone ; that is , till his house be utterly exterminated : for dounge being a filthy and noysome thing , men never leave taking it away , from places where it is an annoyance , till they have taken it all away . That which is offensive in the whole nature of it , is offensive in the least degree of it .

Againe , When 't is sayd , Hee cuts them downe without time , or before their time , we may observe .

Wicked men are often ripe for Judgement , before they are ripe in yeares .

It is said in the 15th of Genesis , Cum potuissent diutive persistere . Tygur . Capti sunt immaturi . Sep. The Iniquity of the Amorites is not yet full , their sin is not come to a full stature ; for as there is a fullnes of stature in holynes unto which Saints at last arrive in Christ , so there is a fullnes of stature in wickednes to which the Lord suffers sinners to arrive ; and as when Saints have attained their full stature in holynes , they are received into glory ; so when wicked men have attained a full stature in wickednes , they are cut off and turned downe to destruction . Though the Lord suffer long , yet he will not alwayes suffer . And as some are but young men , yet old Saints , and have had much Experience of God , and of the wayes of grace , though but little of the world ( that distinction which the Apostle gives of Saints into little children , young men , and fathers ( 1 Joh. 2.13 , 14. ) is not to be understood in reference to naturall yeares , but to standing in grace , or to a growth and progress in holynes ) so some wicked men , are but of few yeares , or but young in reference to their naturall age , who yet are old in sinne , aged in wickednes they are fathers in abomination , while but children in time , and so are cut downe before time : Wicked men are never cut downe till they are ripe in sinne , but they are often cut downe before they are ripe in nature .

Thirdly , Which were cut downe out of time ; namely , in little time , or without delay .

Hence Note ; That , God can quickly make an End of wicked men .

Hee needs not take any long time to doe it ; hee tooke but very little time to make the world , it was made in six dayes , which in reference to the greatness of the worke is no time : when a great thing is done in a little time , wee may say it was done without any time at all . Now if the Lord could frame a world without time , surely he can cut downe the world , or the inhabitants of it in a little time ? Ruining worke , is easier then building worke . He that built ( in this sence ) without time , can pull downe without time ; wee need not trouble our selves with such thoughts as these , when wee see wicked men , Enemies of God and his people in their height and strength , O what a length of time will it require ? O how many yeares must be spent in cutting downe these strong Oakes , those tall Cedars ? the Lord can cut them downe in a moment . Our late experinces have shewed us wicked men cut downe without time ; before they thought they could be shaken , yea toucht , they have be●n cut downe ; when they concluded they could not be reached , they have been ruined . The Jesuites and other Matchavillian politicians have a received Maxime of State among them ; Take time and you may doe any thing . If you are disappointed in a project this yeare , waite a few yeares longer ( say they ) and you shall eyther finde or make a way to accomplish it . But the Lord can doe any thing he hath a minde to at any time , or without taking time . The Apostle prophecying of the Antichrist saith ( 2 Thes. 2.6 , 7. ) Now ye know what withholdeth , that he may he revealed in his time ; for the mystery of iniquity doth already worke , onely he who now letteth will let , till he be taken out of the way . The power and splendour of the Romane Empire stood in Antichrists way , and he could not cut it downe without time ; He was hacking and hewing , heaving and thrusting many yeares , yea some ages before he could remove that blocke out of his way , and so make way for his owne Greatnes . The wisest of men must have time to bring about their ends . Onely God , the onely wise God , can cut downe and remove whatsoever stands in his way ( though it stand like a great mountaine ) without time or without taking time , if once his time be come in which he would have it removed . The wicked of those elder times were cut downe suddenly , without time . Eliphaz confirmes it further in the next words .

Whose foundation was overflowne with a flood .

In this latter clause Eliphaz seemes more clearly to hint at some particular wicked men , or to shew who those wicked men were that hee Intends as the object of his observation , namely , those , whose foundation was overflowne with a flood . It is usuall in Scripture , by some one word to alude to great actions and changes past . Take two or three Instances for Illustration of this ; ( Psal. 55.15 . ) David Imprecates vengeance upon his enemies in this Language ; Let them goe downe quick into hell . Which expression carrieth a plaine allusion unto that dreadfull judgement . ( Numb. 16.31 , 32. ) It came to passe as hee ( that is , Moses ) had made an End of speaking all these words , the ground clave asunder that was under them ; and the earth opened her mouth and swallowed them up and their houses , and all the men which appertained unto Corah , and all their goods . They and all that appertained to them went downe alive into the pit , &c. This historicall Narration the Psalmist hints at in his imprecation , as is plaine by that word quick or alive ; Let them goe downe quick ( or alive ) into hell ; that is , let such wrath seaze upon them , as seazed upon Corah , Dathan and Abiram , on whom the earth closed and they perished from among the Congregation . Againe , when the Apostle makes promise to Saints in the behalfe of Christ what assistance they might expect from him in time of temptation , and what issue from it , he thus assures them ; The God of peace shall tread Satan under your feete shortly , ( Rom. 16.20 . ) Which plainly beares upon that first grand Promise , that ( Christ ) the seede of the Woman should breake the Serpents head ( Gen. 3.15 . ) for it is by vertue of that act of Jesus Christ bruising the head of Satan , that Satan is troden under our feet . As Christ bruised him under his owne feete , so hee will bruise , or tread him under out feete ; the seede of the woman in person , as well as in their representative , shall breake the Serpents head . Lastly , those words ( Rom. 9.16 . ) hold a cleare correspondence with that Story ( Gen. 27. ) concerning Jacob and Esau , So then it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . Hee had sayd before that God loved Jacob and hated Esau ; and concludes upon it , So then , it is not of him that willeth , &c. Wee may take notice in that famous peice of the divine History , that much meanes was used that Jacob might obtaine the Blessing ; Rebecca her heart was set upon it ; shee did what shee could to procure the Blessing for her younger Sonne , her will was wholy in it ; and Jacob , hee run for it too ; for as soone as Ever his mother had given him counsell , he ran presently to the flock and brought in a Kid to make the savoury meat for Isaac ; Now , the Apostle Paul to advance the freenes of grace , doth not only instance in those two persons , but useth a phrase of speech which savours so much of that passage , that though he had not named the men , yet every man who knew the Scriptures must needs understand both of whom and of what he meant it ; It is not of him that willeth , &c. that is , it was neyther Rebeckaes will to have it so , nor Jacobs hast ( which appeared in his running to the flock ) to have it so , that gave him the Blessing , but it was of God that shewed mercy . And as it was then , so it is now , though a man be as willing as Rebeckah , or though he make as much speed as Jacob for his blessing , yet all comes freely by the grace of God . Thus the frequent usage of Scripture shewes us how much the Spirit of God delights to lead our thoughts ( by the light of some one word ) a great way back into the consideration of what hath been done and written of old for our instruction . The words of the text now under discussion , ( Whose foundation was overflowne with a flood ) are surely an allusion to some particular persons or action in the dayes of old , and they may be applyed three wayes .

First , To the drowning of the whole world in the time of Noah by a flood , when the Lord opened the windowes of heaven , and overwhelmed both man and beast in those mighty waters ; which universal judgement is ( by way of eminence ) called , The Deluge , or , The Flood , unto this very day .

Secondly , They may have respect to the overthrow of Sodome and Gomorrah , which Cities , though they were destroyed by fire , yet it was with a flood of fire . The Text saith expresly ( Gen. 19.24 . ) Then the Lord rayned upon Sodome and upon Gemorrah brimstone and fire from the Lord out of heaven , and he overthrew the Cities & all the plaine , &c. They were overflowne with a flood of fire .

Thirdly , Hunc locum a v. 15. ad v 20. omnino respicere ad dimersionem Pharaones & Egyptiorum non levibus suadeor conjecturis . Pined : The allusion may be carried to the destruction of Pharaoh and the Egyptians in the red Sea ; They also were overflowne with a flood . The waters of the red Sea which stood up as a wall for Israell to passe thorow , at the Command of God returning upon the Egyptians , swallowed them up , them and their Chariots and their horses . The enemy sayd ( thus Moses describes that fatal overthrow ( Exod. 15.9 , 10. ) I will pursue , I will overtake , I will divide the spoyle : my lust shall be satisfied upon them , I will draw my sword , my hand shall destroy them . Thus the enemy raged & foamed with revenge , like a tempestuous Sea , and had opened all the sluces of his will to overflow them . And when the enemy had thus breathed out his wrath in a foure times repeated , I will ; Then the Lord did blow with his wind , the Sea covered them , They sanke as lead in the mighty waters . So then the words may relate to any of those three signall Judgements , to the drowning of the old world with a flood of water , to the destruction of Sodome and Gomorrah with a flood of fire , or to the overthrow of Pharaoh and his Egyptian host in the red Sea .

But more particularly , for the explication of these words ; whose foundation was overflowne with a flood .

Whose foundation .

This word foundation taken in a proper sence , referres to a materiall building . And the foundation of any building is the stability and strength of it ; by foundation , in a metaphorical sence , Ea omnia quae illis velur fundamenti loco erant , in quibus spem & praesidium ponebant , &c. Merc : wee are to understand all those things by which the state of persons or things is upheld ; and here whatsoever wicked men support & beare up themselves by , as a building is borne up by the foundation , is to be understood as their foundation . So their power , their riches , their councell , their wisdome , their friends and confederates ; whatsoever , I say , is the support of their worldly State , that 's their foundation . And thus it is here said , their foundation was overflowne With a flood .

In two of the former Instances , to which the allusion was made , their foundation was overflowne by a flood properly taken . If wee take it more generally for all wicked men , who at any time have been overthrowne , wee may say , that they have all been overflowne by a flood metaphorically . For so

First , The displeasure of God , by what meanes or instrument soever put forth is called a flood ; whether is be by sword , or by famine , or by pestilence , it is a flood . ( Esa. 8.7 . ) Wee read warre Compared to a flood ; Now therefore behold the Lord bringeth up upon them the waters of the river , strong and many ( what were these waters ? ) Even the King of Assyria , and all his glory ; the King of Assyria with his Armyes , in which he gloried , or which he counted his glory , were the waters of the river , strong and many ) and hee shall come up over all his channells , and goe over all his hands ( that is , the former Limits of his Dominion ) And he shall passe thorow Judah , hee shall overflow and goe over . There The Sword is Compared to a flood , or to a mighty river , which beares downe all before it . The same Prophet speakes againe in the same Language ( Esa. 59.19 . ) When the enemy shall come in like a flood , the Spirit of the Lord shall lift up a Standard against him ; as if it had been said , The enemy shall come rushing in like a mighty torrent but the Spirit of God , like a more mighty winde , shall blow and rush upon him , causing him to recoile and give back , or ( as our Margent hath it ) put him to flight . Againe ( Ezek. 13. ) The Prophet foreshewes the approaching calamity upon those who had seduced the Jewes into a vaine security ; which is there called , the building of a wall with untempered morter . A wall he calls that prophecy , because it promised safety , and defence ; but he calls it also a wall built with untempered morter , because that false prophecy was a weake prophecy , and should shortly fall . The manner how , he gives us in the notion of the Text ( vers. 13. ) Wherefore thus saith the Lord God , I will even rent it with a stormy winde in my fury , and there shall be as an overflowing shower in mine anger , &c. that is , wrath shall be upon it ( the Babylonian Army was the special judgement in which that wrath was expressed ) and that shall be as an overflowing shower . Great and continuall showers will try the strongest buildings , and quickly overthrow the weake . A wall of untempered morter is no match for a storme . As our Saviour also assures us in the close of his Sermon on the Mount , ( Matth. 7.27 . ) where all those evills , troubles , afflictions , sorrowes , and persecutions , whether sent upon such as are really godly , or onely in name and outward profession , are called raine , floods , winds . So saith the Text , The raine descended , and the floods came , and the winds blew and beat upon the house and it fell , and great was the fall of it . While it stood , it stood to no purpose but for a shew , but when it fell , it fell to purpose , The fall thereof was great . Thus it is more then evident from Scripture phrase , that raines and floods signifie all sorts of afflicting evils , and therefore we need not restraine the word flood in the Text to a Deluge of Elementary water , or of water in a proper sence , but wee may Enlarge it to any kinde of afflicting Evill or trouble whatsoever that falls upon man . And the Scripture is ( I conceave ) so frequent in the use of this metaphor of a flood , and of waters , where great calamities are set forth , for these two reasons .

First , To note the swiftnes and suddennes of the judgements of God . Floods come often very suddenly , and rise not onely beyond expectation , but before there is any the least expectation of them . Noahs flood was long foretold before it came , but when the time came , wherein it should come , it came at once . Though God give long warning of his judgements , yet most men are surpriz●d with them , they come like a flood .

Secondly , To note the Irresistablenes of the Judgements of God ; who or what can stand before mighty waters ? Great floods doe not onely wash and overflow all , but ruine and overthrow all , there 's no resisting . Such are the Judgements of God , they are a flood both for their suddain rising and breaking in upon sinners , and likewise for their Irresistible violence in breaking and ruining them .

Further , It is not to be passed by , That Eliphaz doth not onely say , They were overflowne , but , Their foundation was overflowne with a flood . He calls it the overflowing of their foundation , to note , that they were totally or utterly ruined & overthrowne : for when the foundation is destroyed , all is destroyed ; destruction to the foundation is the worst of destructions . The cruel enemies of the Jewes cryed , Rase it , rase it even to the foundation thereof ( Ps. 137.7 . ) but to rase the foundation it selfe is more cruel then rasing to the foundation . When the Lord threatned a full and final destruction of those foolish Prophets who had seene vaine visions for his people , he sayd ( Ezek. 13.14 ) I will breake downe the wall that ye have daubed with untempered morter , and bring it downe to the ground , so that the foundation thereof shall be discovered , &c. That is , I will destroy it as farre as destruction it selfe can goe . There shall not only not a stone be left upon a stone of this building above ground , but even the under-ground stones shall not be left . The very foundation shall be opened and discovered . That which lyeth at the bottome , or the bottome it selfe of those flattering prophecies , all the wiles & secret way● of them shal be revealed . David complaines of those irreparable breaches made upon the civill state in this stile ( Psal. 11.3 . ) If the foundations be destroyed , what can the righteous doe ? The civill foundation of a Nation or people , is their Lawes , and Constitutions , the order and power that is among them , that 's the foundation of a People , and when once this foundation is destroyed , what can the righteous doe ? what can the best , the wisest in the world doe in such a case ? what can any man doe , if there be not a foundation of Government left among men ? There is no helpe nor answer in such a case , but that which followes in the 4th verse of the same Psalme ; The Lord is in his holy Temple , the Lords throane is in heaven , his eyes behold , his eyelids try the children of men . As if he had sayd ; in the midst of these confusions , when as it is sayd ( Psal. 82.5 . ) All the foundations of the earth are out of course ; yet God keepes his course still , he is where he was and as he was , without variablenes or shadow of turning . Wee read in the vision of the fower Monarchyes ( Dan. 2.34 . ) That The stone Cut out without hands smote the Image upon his feete that were of Iron and Clay , and brake them to peeces : The stone did not strike the Image upon the head , or upon the breast , the golden head , the silver breast , &c. but upon the feete that were of Iron and Clay . Now the feete are to a naturall body , as the foundation is to an Artificiall body ; A mans feete are the foundation of his body ; if the feete be smitten and broken to pieces , the body must needs fall . And therefore as soone as ever it was sayd , That the Stone brake the feete to peices , The ruine of the whole Image is described in the immediately following words of the vision ( ver. 35. ) Then was the Iron , the Clay , the brass , the silver , and the gold broken to peices together , and became like the chaffe of the Summer threshing floore , and the winde carried them away , that no place was found for them . The breaking of the feete , was the breaking up of the foundation , and so the breaking downe of all . Whose foundation was overflowne with a flood .

Hence note ; First , Wicked men thinke themselves very sure , they have foundations , they lay foundations .

The people of God are sometimes over-conceited about the strength and stability of their worldly foundations . Holy David sayd , In his prosperity , I shall never be moved , Lord by thy favour thou hast made my mountaine to stand strong , ( Psal. 30.6 , 7. ) And if a godly man may , by the strength of temptation , thus over-reckon the strength of an Earthly state , what may they doe whose state , yea whose minds are altogether earthly ? How often doe they judge themselves wise and politique enough to lay for themselves an everlasting foundation in things which cannot last ? and that they are so surely bottom'd in the favour of men , that they shall never be removed . Babylon thinks her selfe setled at this day upon such everlasting mountaines , upon such perpetuall hills of power and policy , that certainly her foundation shall never be overflowne . Thus shee spake her heart out , while shee sayd in her heart ( Rev. 18.7 . ) I sit a Queene , and am no widdow , and shall see no sorrow . Babylon is bottom'd & foundation'd upon so many hils , that is , upon so many Interests & advantages of strength , as render her ( to her selfe ) impregnable and unremoveable . And as this vaine confidence beares up the Spirit of that Man of sin , so of very many sinfull men , who presume they are upon a sure foundation , when indeed none but the godly mans foundation is sure . ( Prov. 10.25 . ) As the whirlewinde passeth , so is the wicked no more , but the righteous is an everlasting foundation . The wicked man supposeth himselfe founded as on a Rock of ages an everlasting strength , such as the righteous man hath in God , or such as God is to a righteous man . ( Esay 26.3 . ) Yet as the whirlewinde bee passeth away but the righteous is an everlasting foundation . Wee finde not the Copulative word , is , expressed in the Hebrew , there 't is onely , but the righteous an Everlasting foundation ; So that I should rather read it thus ; But the righteous have an everlasting foundation : wicked men seeme to have , but the righteous man indeed hath an Everlasting foundation . There is no earthly foundation everlasting ; For all earthly things passe away , and are fo farre from lasting for ever , that they last but ( as it were ) for a little , for a moment . What then is this everlasting foundation ? It is a foundation layd in heavenly things ; The foundation which is layd in things above shall abide ; The things which are not seene , and they onely , are eternal ( 2 Cor. 4.18 . ) but the strongest foundation layd in things below , endures but for a season ; The things which are seene , are temporal , as the Apostle speakes in the same place . Such foundations are soone overflowne with a flood . As will appeare yet further in the next observation ; Which take thus ; The flood and storme of Gods anger will overflow all the foundations , the strongest foundations of wicked men .

Their riches , their power , their wisdome , their Councels , whatsoever they have imagined , layd and made for a foundation to themselves , eyther of honour or safety , shall be overflowne and swept quite away ; yea all their refuges layd together will prove but a refuge of lyes , ( Isa. 28.17 . ) Judgement also will I ( sayth the Lord ) lay to the line , and righteousnes to the plummet , and the hayle shall sweepe away the refuge of lyes , and the waters shall overflow the hiding place . That is , those places wherein they thought to hide & secure themselves against the overflowing scourge . A wicked man is in greatest danger when he thinkes himselfe in greatest safety , and then most ready to fall when he sayth in his owne heart , or boasteth it out to others , that he is upon a sure foundation ; For whatsoever opinion he hath of it ; yet the truth is , his foundation is but sand ; and ( which makes his case more miserable ) though he be told so , and others have found it so , yet he will not beleeve it . While ( as the Prophet speakes , Isa. 44.20 . ) He feedeth of ashes , a deceaved heart hath turned him aside , that be cannot deliver his soule , nor say is there not a lye , or ( as the former Scripture hath it . ) a refuge of lyes in my right hand . Only the righteous is , or hath ( as Solomon speakes ) an everlasting foundation . A righteous man hath two foundations which shall never be shaken , much lesse overthrowne ; who so are setled on those foundations may be as confident as confidence it selfe .

The first of these two foundations is Gods Eternall Decree , his Decree of Election , that 's an unmoveable foundation , and that is the foundation upon which beleevers build their hopes . The Apostle ( 2 Tim. 2.19 , 20. ) is proving that even in the house of God , that is , among the outward professors of the name of God , there are of all sorts , vessells of gold and silver , vessells also of wood and of Earth ; Some to honour , and some to dishonour ; and when he had said of Himeneus and Philetus , that they had erred concerning the truth , saying that the resurrection is past already , and so had overthrowne the faith of some , vers. 18. Hee presently adds , What though it be thus , what though some men have fallen from their foundation , yet the foundation of God standeth sure , having this Seale , The Lord knoweth who are his , vers. 19. Where we have first the foundation of God , namely , his decree of Election ; Secondly , the Seale or assurance of it , as to him , even his owne certain knowledge of the Elect , The Lord knoweth who are his . So that while hypocrites or meere verbal formal professors back-slide and Apostatize from the faith , yet the Elect are safe and stand fast in the purpose of God ; and while many discover themselves to be vessels of dishonour in the house of God , wood and Earth , of base and britle materials ; yet Saints , indeed , who are vessels of honour made of purest metal , of Gold and Silver , these shall abide for ever . He that is once a vessel of honour , shall alwayes be so ; For the foundation of God standeth sure , having this Seale , The Lord knoweth who are his .

Secondly , As there is this more hidden foundation , upon which Saints are sure , and which no flood can overflow ; so there is another sure foundation , and that is Jesus Christ , upon which Saints are built , and therefore the holy Prophet having discovered that refuge of lyes which he threatens should be swept away by the overflowing scourge , subjoynes by way of Opposition in the next verse ( Isa. 28.16 . ) Therefore thus sayth the Lord God , Behold , I lay in Sion for a foundation a stone , a tryed stone , a precious corner stone , a sure foundation , and he that beleeveth shall not make hast . Whom the Prophet means by this sure foundation , the Apostle tells us expressely and by name ( 1 Cor. 3.11 . ) Other foundation can no man lay then that which is laid , which is Jesus Christ ; and they that are built on him the living Rock ( as all Beleevers are ) have eternal life , and shall never perish . This Christ himselfe teacheth us ( Matth. 7.24 , 25. ) Who soever beareth these sayings of mine and doth them , I will liken him to a wise man that built his house upon a Rock . And what 's the Rock that these wife men build upon ? This rock is Jesus Christ , hee is the rock of Ages ; Hee fayles not , nor can they fall who are in him ; as it followeth ; Then the raine descended , the floods came , the winds blew and beat upon the house , and it fell not , for it was founded on a rock . Saints are lively stones , and they comming to Christ ( by faith ) who is a living stone , dissalowed indeed of men , but chosen of God and precious , are built up a spirituall house ( 1 Pet. 2.4 , 5. ) If this house should fall , Christ must fall too , for though Christ and this house are distinguished , yet they are not divided ; Christ and this house are one ; So then though the floods of angry men , & of enraged Devils beate upon it , yet they shall returne foaming out their owne shame , & when they have done their worst , they shall but wash this house , leaving it somewhat more cleane , but no whit unsetled . This is the glory and priviledge of Beleevers , that while the strongest foundations of the Earth are overflowne with a flood , They have a twofold foundation , That of Election in the Love of God , and that of Redemption in the bloud of Christ , which cannot be overflowne by any the most violent and impetuous flood .

So then , ungodly men are miserable , when they appeare most happy , and at their best estate are altogether vanity ; for eyther their estate hath no foundation , or but such a foundation as cannot stand , and that is as bad or rather worse then none at all ; It is better to have no appearance of strength , then to have nothing but an appearance of it .

Further , may we not from the opposite state of Godly men ( at least intimated in this , and toucht before ) conclude , that they are happy when they appeare most miserable ? and that at their worst estate , they are altogether above uncertainty ? For as they have a foundation , so such a foundation as will stand all stormes and weathers ; What can be added to their felicity , who are in an estate so good ( in the nature of it ) that they need not desire a change , and so sure ( in the foundation of it ) that they need not feare a change , much lesse an overflowing flood ?

Eliphaz proceeds to describe the particular wickednes of those men , or how they did Expresse their wickednesse ; Whose foundation was thus overflowne ; They say unto God depart from us , &c.

JOB , CHAP. 22. Vers. 17 , 18.

Which said unto God , Depart from us , and what can the Almighty doe for them ?

Yet he filled their houses with good things : but the counsell of the wicked is farre from me .

IN the former context Eliphaz had charged Job with impiety against God , and called him to consider the dispensations of God in former times towards impious men , here he shewes us what their impiety was , It was impiety hightned into blasphemy ; The seven abominations which were in their hearts , brake out at their lips , and were vomited out of their mouths in blacke choler , in choler as blacke as hell .

Vers. 17. Which said unto God , depart from us , &c.

These words are filled with the very spirit of malice against God himselfe ; And we have the same breathed out in the same language in the former Chapter at the 14th verse , there the reader may finde them explicated , and I shall add somewhat for a further explication here .

Which said to God , depart from us .

To this hight of madnes doe some wicked men arise , their spirits being bigge with sinne , they bring forth or belch out this monster of words ; They say to God , depart from us . They ( as it were ) send God a writ of Ejectment , they doe not pray or entreate God to depart from them , but with as much rudenes and incivillity as unholynes and prophanenes , Say unto God , depart from us . 'T is a word of command , from man , but such a one as breakes all the commandements of God . Moses ( Numb. 16.26 . ) beseeches the people , saying , Depart I pray you from the tents of these wicked men , and touch nothing of theirs ; but here we have wicked men not praying God to depart , but bidding him , they say depart from us . David speakes to the wicked ( Psal. 119.115 . ) Depart from me ye evill doers , for I will keepe the commandements of my God ; he bids them begone , He would not give them the least wellcome or entertainment . And so Jesus Christ is described speaking to the wicked in the day of Judgement , ( Matth. 7.23 . ) Depart from me , away , get you out of my presence , I will not have to doe with you , I will doe nothing for you ; Depart . His is a word of command , indeed , which though they have no will to obey , yet they shall obey it whether they will or no. Thus in the present text wicked men presume to say to God himselfe , depart from us , &c.

Hence note .

First , That wicked or meere carnall men , have some appearances and impresses of the presence of God upon their spirits .

They could not say to God , depart from us , had they not some impressions and notions of God , of the will and Law of God , of the truth and power of God upon them . They who are alienated from the life of God through the ignorance that is in them , doe yet feele a presence of God with them ( Act. 17.27 ) That they should seeke the Lord , if haply they might feele after him and finde him , though he be not farre from every one of us . Take mankind in generall , good and bad , beleevers and infidels , there is a neerenesse of God unto them , unto them all : and that not onely a neerenesse of God in what the Apostle there speakes of , common preservation ( vers. 28. ) In him we live , and move , and have our being , or of naturall communications , of which the Apostle speakes there also , From him we receave life , and breath , and all things ( vers . 25. ) But further God is with them , by a twofold light ; first , by a light of Direction ; secondly , by a light of Conviction . All have a Light of direction , 1. by the Law written in their hearts . The Apostle is expresse for this ( Rom. 2.14 . ) For when the Gentiles ( he meanes it of Gentiles unconverted ) which have not the Law , doe by nature the things contained in the Law , these having not the Law ( that is formally published and preached to them ) are a Law unto them selves : Which shew the worke of the Law written in their hearts , their conscience also bearing witnes , &c. And as all have a light of direction from the Law written in their hearts , or in the booke of Conscience ; so also 2. they have a light of direction from the Law of the creation , or from that which is written of God in the Booke of the creature . The same Apostle makes this the ground of the righteousnes of God in that dreadfull Revelation of his wrath against all ungodlynes and unrighteousnes of men ( be they who they will ) who hold the truth in unrighteousnes , because that which may be knowne of God is manifest in them ( or to them ) for God hath shewed it to them . But how or where hath God shewed them this ? The Apostle answers in the next verse ( Rom. 1.20 . ) For the invisible things of him from the creation of the world are clearely seene , being understood by the things that are made , even his eternal power and Godhead , so that they are without excuse . So that , though all men have not a light of direction from God so powerfull as to change them and make them holy , yet they have a light so cleare and full as is enough to make them guilty . And when they refuse to follow this light of direction in doing what is right , then followes that other light of convictiō , their consciences troubling them , or ( as the Apostles phrase is , Rom. 2.15 . ) their thoughts accusing them , because they have done that which is not right . This presence of God is common to all men , to the worst of men , and this is it which provokes them to say to God , depart from us . And this is argument enough to stop the mouth of the Atheist , who saith in his heart , there is no God ; when as yet he cannot stop the mouth of his owne conscience from saying there is a God , while hee sayth ( and this he alwayes sayth , eyther in plaine termes , or in that which is equivalent ) to God depart from me . And from hence wee may observe ;

Secondly ; That the presence , and manifestations of God to wicked men , are a trouble to them .

None are troubled with the neerenes of God to them , but they who are farre from him : all naturall men are farre from God in state and in heart , and God is neere all naturall men eyther in his word or in his works , eyther speaking his minde to their eares , or sending it in to their consciences . This light of God is not onely not pleasing but vexing . They who love darknes cannot abide the light of direction , much lesse the light of conviction ; So that if ever God be neere in their mouth , neere in their eare , or neere in their conscience , yet as the Prophet speakes ( Jer. 12.2 . ) He is farre from their reines ; that is , though they speake , heare or thinke of God , yet they delight not in him , they have no desirings , no breathings after him , yea the more he offers himselfe to them , the more weary are they of him . What David spake in a temptation , they speake from their disposition ( Psal. 73.3 . ) I remembred God and was troubled . It troubles them when they are put in minde of God , it troubles them when God comes into their minde . God is holy , and they are unholy , The holy God must needs be a burden to an unholy heart . The Prophet puts the Question ( Amos 3.3 . ) Can two walke together except they be agreed ? they cannot . That company is alwayes unpleasant to us , which is unsuitable to us ; They who are not at one , are best pleased when they are furthest asunder . The wayes of God are grievous to wicked men , much more is God himselfe ; They say what a wearisomnesse is it to serve the Lord , they say his yoake is heavy , and his burden insupportable , the very outside of heavenly and spirituall worke is burdensome to them , how then can they maintaine communion with God ( in truth of spirit ) Who is a Spirit and will be worshipped in Spirit and in truth .

Thirdly , Note ; Naturall men are blind and foolish , they know not wherein their owne happinesse doth consist , they forsake and throw away the mercies offered them , for lying vanities .

They who are not taught of God are full of mistaken and false principles , among which , this is a principal one ; They suppose they can doe well enough without God , whereas indeed there is nothing can doe us good without him who is the chiefe good . Now , that the natural man beleeves he can doe well enough without God , is plaine from this abominable and hatefull motion which such make to God in the Text , Depart from us . No man would desire God to depart from him , if this perswasion did abide upon his heart , That he could not subsist without him ; or that he depended upon God for his subsistence . Therefore this is their opinion ( though possibly they are as farre from acknowledging it , as they are from the true knowledge and love of God ) That they can do well enough alone , that they can stand upon their own bottome without God , yea that they are selfe-sufficient , as God is ; for whosoever doth not see an emptinesse and insufficiency in himselfe , and so place his all in God , makes himselfe a God . This is the way of wicked men , and this their way is their folly , ( as the Psalmist speakes , Psal. 49.13 . ) Though their posterity approve their sayings . Who but they ? they can maintaine their being , yea their well-being without God ; they can live , and live happily whether he will or no. Surely if they thought they were beholding to him , eyther for being or well-being , eyther for life , or a happy life , they had never been heard saying to God , depart from us . And if this be a truth that they have sayd so , and say so still every day , wee need not stay to prove this a truth , that they shew their blindnes and foolishnes in saying so . Is not he foolish who would have the Sunne depart from him , which enlightens him ? or who would have the Sheild depart from him , which protects him ? or who bids the fountaine be gone which gives him drinke ; God is all this to all men in some degree or other , and he promiseth himselfe such in the highest and best degree to all such as walke uprightly , even to be their Sunne , their Sheild , their fountaine , their spring . Then , can folly it selfe utter more foolishnes then this , To say to God , depart from us ? Further , how foolish are they to refuse that , as if it were a hurt to them , which Saints who have the true wisdome , have prayed for , and still doe pray for , as the greatest blessing and priviledge , The presence of God with them . How foolish are they who aske and desire that as a blessing , which God the onely wise God threatens as the soarest curse . ( Jer. 6.8 . ) Be instructed O Jerusalem , lest my soule depart from thee , lest I make thee a Land desolate , not inhabited : Utter desolation is the consequent , yea the effect of the Lords departure from a Land ; and when he ceaseth in regard of his favourable presence to inhabit a Land , eyther none shall inhabit it , or none shall have a comfortable habitation in it . The Lord threatens this departure as the last and soarest , or as the summe of all his judgements , and wicked men desire this , as if to be without God were the chiefe or summe of their enjoyments . See another instance of this folly ; among all the threatenings of God against sinfull men , this is one of the greatest , that he will take away his Gospel , and the light of his Word from them , yet this a wicked man desireth , let the Gospel goe , let the light of the word goe ; He wisheth it gone , 't is but a trouble to him , he is sicke of it , it is a death to him . The best of good things is refused , and the worst of evills chosen by those that are evill . As their understanding is so blinded and distempered , that they call evill good , and good evill , that they put darknes for light , and light for darknes , that they put bitter for sweete , and sweete for bitter ( Isa. 5.20 . ) So their will and affections are so perverted , that they choose & embrace darknes for light , evill for good , and that which is most bitter , for that which is sweeter then the honey and the honey-combe .

Observe . Fourthly .

Wicked men are not onely foolish , but wild and furious .

See at what a rate they speake , even as if they had God at their command , They say to God depart ; As if God could not be where he pleased , as if God were at their limiting , and disposing . Here 's madnesse , like madnesse it selfe . As there is madnesse in the heart of man in the enjoyment of the creature ( I said of laughter it is mad ( sayth Solomon ) Some are so over-acted with joy , and laughter , in their creature-enjoyments , that whereas laughter is the proper passion of a rational creature , there is nothing more irrational then their laughter , 'T is plaine down-right madnesse , Now ( I say ) as some carnal men are mad in their manner of enjoying the creature ) so they are more mad , in refusing the enjoyments of God the Creator . Who can tell how mad they are who desire God to depart from them ? They are mad to purpose who would put God from them , yet they more who thinke they can .

Fiftly ; Note .

That the godly and the wicked have quite contrary both desires and fears .

What are the desires and feares of a wicked man , he desires to have God depart , he is afraid of the presence of God : what are the desires of a godly man , he desires nothing more then the presence of God , he sayes as Moses ( Exod. 33.15 . ) If thy presence goe not with mee , carry me no further , I desire to be no where , but where God manifests himselfe to be ; let me see the day of my departure out of the world , rather then the day of Gods departure from me in the world ; Let riches goe , let liberty goe , let friends and relations goe , so God stay with me . All company is solitarines to me , all fullnesse is emptinesse to me , and the most populous City worse then a desolate wildernes to me , where I finde not the presence of God with me . I feare nothing like this , The departure of God from me . I read indeed ( Luke 5.8 . ) that Peter once sayd to Christ , Depart from mee , for I am a sinfull man O Lord . But the reason was not because he was weary of the presence of Christ , but because he thought himselfe altogether unworthy of the presence of Christ . And therefore at another time when many of Christs Disciples went back & walked no more with him , and hereupon Christ sayd to the twelve , Will ye also goe away ? Then Simon Peter answered him , Lord to whom shall we goe , thou hast the words of Eternall Life ( Joh. 6.68 . ) He who would not go from Christ , could not indeed desire that Christ should goe or depart from him . They who have tasted how gratious the Lord is , can never totally depart from God , nor can they at all beare it , that God should depart from them . Thus the Church complaines ( Jer. 14.9 . ) Why shouldest thou be as a stranger in the Land , and as a way fayring man that turneth aside to tarry for a night . Why shouldest thou be as a man astonished , as a mighty man that cannot save , yet thou O Lord , art in the midst of us , and we are called by thy name , leave us not ; Whatsoever thou doest to us , doe not leave us ; let any evill come , but doe not thou goe : let sword come , let famine come , let plague come , but doe not thou depart ; leave us not . Thus the Saints cling about a departing God , while wicked men are willing he should depart . And considering the opinion which these wicked men had of God , 't is no wonder though they presse him to depart ; for what should God do with them , if he can doe nothing for them , or doe them no good : Such was their apprehension of God , as appeares in the next clause .

And what can the Almighty doe for them ?

They should rather have said ; What cannot the Almighty doe for them ? If the question be put , what the Allmighty can doe ? The answer is at hand , he that is Allmighty , can do any thing ; yet these wretches say , What can the Allmighty doe for them ? Et quid operabitur omnipotens eis . Heb. Allmightinesse it selfe is questioned as weaknesse , and omnipotency as impotency by unbeleevers .

From the generall sense of this infidel question .

Observe .

First , That worldly wicked men have low , and slight thoughts of God .

It is sayd of a wicked man ( Psal. 10.4 . ) God is not in all his thoughts ; that is , he is in none of his thoughts , or God is not at all in his thoughts . But is any man so voyd of God , that God is not in all his Thoughts ? can any man utterly extinguish or blot the thoughts of God out of his heart ? is not the notion of a God , written with indelible characters upon the heart of man by nature ? if not , how is the Law written there by nature ? I answer , wicked men have thoughts , and cannot but have thoughts of God . But , first , They like not to retaine God in their thoughts , or ( which is the same ) in their knowledge ( Rom. 1.28 . ) Secondly , The thoughts which they have of God , are unworthy of God ; while they thinke of God , they thinke below God , and so indeed their thoughts are not at all the thoughts of God . While we thinke of God otherwise then he is , and hath revealed himselfe to be , we doe not thinke of the God that made us , but we make an Idol-God in our own thoughts . Now wicked men thinke either that God hath no strength , power , goodnesse and wisdome , or can do little with what he hath ; What can the Allmighty doe for them ? They who are afarre off from God by unbeliefe , are not able to discerne his power , his goodnes , his wisdome , his faithfullnesse , his Allsufficiency ; They neyther understand what God affirmes of himselfe , nor give credit to what he hath promised unto us . We say of those things , which appeare more then they are , that they affect more afarre off then neere at hand ; but those things which are more then they appeare , affect more when they are nigh , then when they are afarre off . God is infinitely more , then he appeares ; And he being neere to those who beleeve , affects them wonderfully . But God is farre from unbeleevers , and they are farre off or in a state of farthest distance from God , therefore they are not affected with him ; But say , who is God ? what is Gods power ? what is his allmightinesse ? Wee have heard much of him , but wee see little in him . They looke upon God , as if he were like the Idolls ( described , Psal. 115.4 , 5 , 6 , 7. ) Who have eyes , and see not , eares , and beare not , hands and handle not &c. All the attributes of God , that he is allmighty , unchangeable , &c. are but a sound of words or empty titles in their eares . A beleever can make a living out of any attribute of God ; for when the Scripture saith he lives by faith , the meaning is , he lives upon the goodnes , mercy and power of God , revealed in the promise , and layd hold on by faith . Thus the just live by faith upon God , but the wicked and unbeleevers cannot live upon those termes ; They see little or nothing in God to make a Living of , and therefore they say ; What can the Allmighty doe for them ?

Secondly , Note ; That carnall men count the service of God unprofitable .

What can God do for them ? if they serve him what profit is it ? His is a leane service , they shall but starve themselves by attending upon him , and undoe themselves by doing his worke . Thus they sayd in the former Chapter , and so they say againe in this . The carnal man accounts nothing good but that which is outwardly good : Who will shew us any good ? ( Psal. 4.6 . ) they know not that all good cometh through the hand of God , that it cometh in at the doore of the promise ; They can looke no further then they see , and therfore becuse they see no profit , they looke for none ; They doe not see that God doth any thing for them , and therefore they conclude he cannot : What can the Allmighty doe for them ?

Thirdly , Note ; That , The spirits of worldly men , are meerely mercenary .

If they doe any thing for God , or at the command of God , they doe it only upon hopes of reward , they never obey commandements for the holines that is in them , but for the benefit that comes by them . What can the Allmighty doe for them ? As when Judas betrayed Jesus Christ , he went out with a mercinary spirit to doe that wickednesse ; What will you give mee , and I will betray him ? So when a carnal man serves Jesus Christ , he sayth , What will he give me ? what can he doe for me ? he cannot serve God for nought , that is , freely , as Satan charged Job in the beginning of this booke ; Job serveth thee , sayd Satan , because thou hast done so much for him , because thou hast served his turne , and made a hedge about him ; this was Satans slaunder upon that good man ; but 't is no s●under to say so of carnal men , Doe they serve God for nought ? They doe not , they cannot ; if they may gaine by godlinesse , they will doe somewhat , which shall have a shew of godlinesse ; profit will make any thing passe with and pleasing to a carnall minde , though in it selfe it be never so displeasing . Such is the noblenesse of the people of God , that though there be a reward in serving of him , yet they are ready to serve him without reward , they can serve him upon a bare command , abstract from promises and profits ; They can obey God as a creator , though he should not be a rewarder . Godlinesse is profitable for all things , and hath the promise both of this life , and of that which is to come , yet a gratious heart loves Godlinesse more then profitablenes , and eyes the worke of God more then his reward .

Further for the opening of these words ; Some read thus , What can the allmighty doe against them ? The Hebrew particle stands indifferently to both , and may be translated for , or against , in which sense we finde it in the 35th of this Booke , Si peccaveris quid ei nocebis , propriè , quid ei facies . ver. 6 , 7. If thou sinnest what dost thou against him ? That is , what hurt dost thou to God ? thy sinne cannot reach , or wound him , what dost thou against him ? Thus here ; They say to the allmighty depart from us , and what can the allmighty doe against them ? Surely the allmighty is not able to hurt us ; from him we expect no good , and from him we feare no evill . Were not these mighty men , thinke you , who thought the Allmighty could not match them ? These were mighty men indeed , Giants sons of Anak no doubt they were , but Giants in wickednes . And so this reading gives us a further character or discovery of a wicked mans Spirit .

Hence Observe .

Some wicked men have this presumption , that let God doe his worst , he cannot hurt them .

I finde in Scripture a threefold false and presumptuous apprehension , which evill men have of God while they are doing evill .

First , Some presume that God will protect them from evill while they doe evill . ( Mich. 3.11 . ) The beads thereof judge for reward , and the Priests thereof teach for hire , and the Prophets thereof divine for money , yet will they leane upon the Lord and say , Is not the Lord among us ? none evill can come upon us . These were such as made it their busines to breake the Law of God , yet they thought God would not suffer any trouble to breake in upon them .

Secondly , Others presume that , at least , God will not be so severe as to inflict those evills which he hath threatned . The old world was threatned with a Deluge , but they could not beleeve God would make good his word , they even mockt at the credulity and simplicity of Noah , to see him build that great Ship or Arke upon the dry Land , as if he meant to sayle his vessel without water . As for them , they neither bel●●ved nor feared a flood . So they ( Isa. 5.19 . ) will put the Lord to a triall , Let him hasten his worke that we may see it ; let us see what he will doe ; as if they had said to the Prophet , you told us what he would doe , how severe he would be , what meaneth all your talke , we would see something done . What will the Allmighty doe against us ? Surely nothing ; he is not so strict as you make him . The Prophet describes the worst of men , the men setled on their lees , speaking thus ( Zeph. 1.12 . ) They say in their heart , the Lord will not doe good , neither will he doe evill ; that is , he will neyther reward nor punish , he will neyther helpe nor hurt . To say eyther of these is alike dishonourable unto God ; To say eyther much more both ( though indeed to say eyther is to say both ) is to say , not only that God is neyther to be loved nor feared , but that he is not at all . It is the glory of God to doe the one as well as to doe the other , and unlesse he could doe both , he could doe neyther . ( Isa. 45.7 . ) I forme the light , and create darknesse , ( the darknesse of trouble is of God as much as the light of comfort ) I make peace and create evill ; the evill of punishment is as much the creature of God as peace is , and God doth as much appeare a creator in the one as in the other ; the doing of this kinde of evill doth as much shew the power , and providence of God , as the doing of good ; yet those in the Prophet sayd the Lord will doe neither ; He will neither doe good , neyther will be doe evill .

Thirdly , Those in the Text were raysed to a higher pitch of presumption then both the former ; For they sayd , what can the Allmighty doe against us ? As if they had sayd , Let him doe his worst , wee feare him not ; To thinke that God will sheild us from the evill which others threaten , or that he will not bring that evill upon us which himselfe hath threatned , when we doe evill , are very high actings of presumption ; But to thinke that God can doe nothing against us , to thinke that the Arme of God is shorter then that it can reach us , or weaker then that it can over-power us ; to thinke that we have out-growne divine justice , and are too big or too strong to be dealt with by the Allmighty is presumption to madnes ; woe to those sinners who secure themselves in the goodnes of God to them , more woe to those who secure themselves in Gods neglect of them , but above all , woe is their portion who secure themselves as it were in the weaknes of God , even while in words they acknowledge his power ; saying , What can the Allmighty doe against us ?

Thirdly , Others read the words thus ; They say to the allmighty depart from us , and what hath the allmighty done against them ? That is , what hurt hath God done them ? They are troubled at the presence of God ; But what cause hath God given them to be troubled at his presence ? And then we may connect these words with the words of the 18th verse ; What hath God done against them ? yea he filled their houses with good things ; that 's all the dammage he did them ? This is a fayre sence , and consistent with the Original Text : leaving the reader to his choyce ; I shall only give the observation which riseth clearely from this .

God never giveth wicked men any just cause to be weary of him .

He never doth them any wrong , and he often gives them many a blessing ; and have they any reason to bid him depart ? he is usually very patient towards them , and doth never bring any evill upon them till they have doubly deserved it ; and have they any reason to be displeased at that ? yea whensoever he punisheth them in this world , he punisheth them then their sinnes deserve ; indeed there is a punishment behinde adaequate and commensurate to their sinne , but they shall never be punished beyond what or more then their sin deserves . Seeing then their punishment in the next life , though it will be great beyond imagining , yet shall not be great beyond deserving ; and all their punishments in this life are lesse then the demerit of their sinne ) As was paenitentially confessed by Ezra in the name of the Jewes after they had been broken by the sword , and brought into captivity for their sinne , Chap. 9.13 Seeing ( I say ) 't is but thus with them when 't is worst with them ) What hath the Allmighty done against them ? is not all their destruction ( meritoriously ) from themselves ?

Againe , How much soever God punisheth them in this life , they have no reason to complaine , or say to God depart from us ; for even those punishments are messages from God to awaken them out of their sinnes , and so to prevent worser punishments ; therefore when God perceived that stubborne people going on in their sinnes , telleth them he will smite there no more , as implying that it was his favour to smite them . ( Isa. 1.5 . ) Why should ye be smitten any more , ye will revolt more and more . Surely then such have no reason to say to God , depart from us , when he smites them , as if he did them ey ther hurt or wrong , seing he smites them , that they might returne unto him ; Those judgements of God are a mercy , which are sent to teach man his duty . Now if the judgements of God have somtime mercy in them , and never have any injury in them , what hurt or injury can there be to man in the service of God ? Hath the Allmighty done any thing against them , whom he lovingly invites to the doing of his will ? And yet some complaine of wrong when they are onely called to doe what is right , and cry out as if God hurt them , when he doth but governe them . The Lord calls his murmuring people to account about this thing , ( Mich. 6.3 . ) O my people , what have I done to thee ( that is , what hurt , what wrong have I done unto thee ) and wherein have I wearied thee , testifie against mee ; As if he had sayd ? thou hast nothing to bring against me in evidence , unlesse it be my kindnes , as it follows ( ver. 4. ) For I brought thee up out of the Lord of Egypt , and redeemed thee our of the house of servants , and I sent before thee , Moses , Aaran , and Miriam . O my people , remember &c. Consider all my dealings with thee , all the deliverances I have wrought for thee , all the Statutes and Ordinances , all the Lawes and Commandements which I have given thee , and then let thy Conscience speake ; What have I done unto thee , which is an evill to thee ? or wherein have I wearied thee , in the things which I have required thee to doe ? I have done many good workes for thee , and I have commanded thee to doe many workes , such workes as are not onely good in themselves , but good for them who doe them ; for which of these is it that thou art weary of me ? There is not that wicked man in the world but God may say to him , what have I done to thee , or what have I called thee to doe , that thou shouldest be weary of mee ? that thou shouldest desire me to depart from thee ? Thus if we reade the words in this latter sence ; What hath the Allmighty done against them ? They carry a reproofe of their ingr●titude against God , who had not hurt them , yea who had done them good . If we reade the words in the second sence ; What can the Allmighty doe against them ? They carry a high contempt and slight of his power , as if God could doe them no hurt . If we reade the words in the first sence according to our translation ( which I rather pitch upon ) they carry ( upon contrary termes ) a like contempt of the power of God , as if he could doe them no Good ; What can the Allmighty doe for them ?

Vers. 18. Yet bee filled their houses with good things .

The Hebrew is , And be filled their houses with good things ; wee translate yet , which better cleares the meaning and scope of the Text , according to our reading of the former verse ; They say to God , depart from us , and what can the Allmighty doe for them ? yet he filled their houses with good things ; As if he had sayd , they thought God could doe nothing for them , Horum quidem domos ipse impleaver at bonis . Jun: q. d. Dei benificijs abusi sunt turpitèr & tanquam de spolijs dei ipsius triumphaverunt . Jun: whereas indeed he did all for them : all the good they had , they had it from God , He filled their houses ; that is , he gave them abundance ; he did not onely put some good things into their houses , but he filled their houses with good things , they had a plentifull state , God gave them a rich portion in the good things of this world ; his corne , his wine , his oyle , his flax , his gold , his silver , were their portion . He filled them , and they rebelled against him ; He bestowed many benefits upon them , which they abused to serve their lusts , and vainely triumphed in what he freely gave them , as if they had been spoyles forcibly taken from him .

Hence Observe ; first , That God doth them good that are evill .

Christ perswaded his hearers ( and us in them ) upon this account to love their enemies , That they and we might be the children of our father which is in heaven ; For he maketh his Sunne to rise on the evill and on the Good , and sendeth raine on the just , and on the unjust ( Matth. 5.45 . ) As God hath some peculiar people , so he hath some peculiar blessings , and good things , which the world in common shares not in ; but he hath a sort of blessings , and good things , which are the common share of the world ; raine and Sun , fat and sweet , Gold and silver are such good things as their hearts and houses are often filled with , whose hearts and house are empty of goodnes . These good things God gives them , who know no more why he gives them , then they did , why he did not suddenly bring evill upon them , of whom the Apostle speakes ( Rom. 2.4 . ) Despisest thou the riches of his goodnesse , and forbearance , and long-suffering , not knowing that the goodnesse of God leadeth thee to repentance ; when God doth good to those that are evill , whether it be by bestowing good upon them , or by withholding evill , He doth it usually for one of or both these reasons .

First , That they might repent , and live ; knowest thou not what Message the goodnesse of God brings ? Speakes it not thus ? Repent , repent ; yea doth not divine goodnesse ( taking thee by the hand ) leade thee to repentance ?

Secondly , The Lord doth them good who continue in the evill of sinne , that they might be left inexcuseable when the evill of wrath and punishment falls upon them ; every mouth shall be stopped , & all the world of wicked ones become guiltie before God , when they remember that they sinned , and went on to sinne against the God that sed them , against the God that cloathed them , against the God that filled their houses with good things , and protected them in the use and enjoyment of those good things , with which he had filled their houses .

Secondly , In that he doth not only give them good things , but filled their houses with good .

Observe .

God giveth great portions of good things to wicked men .

They have not only enough to live upon , but they have enough to live comfortably upon , they have not only enough to live upon themselves , but they have enough to lay up for their children after them ; the Lord is not only good , but he is liberall and bountifull ( in its kinde ) to the worst of men : they whose hearts are shut to him , his hand is open to them ; he is inlarged towards them who are streightned towards him ; And this is added not only to render the goodnesse of God more glorious , but the sinne of man more sinfull and odious in our eyes .

Whence observe ; Thirdly .

Sin hath by so much the greater evill in it , by how much it is committed against the greater goodnesse .

It is a horrible wickednes to say to God , depart from us , though he empty our houses of all good things , but it is much more horrible wickednes , to say so when he filleth our houses with good things . What ? When God hath filled our houses , shall wee kicke him out of doores ? This was the sin of Jesurun , that when he waxed fat he kicked , as Moses sayth ( Deut. 32.15 . ) Thou art waxen fat , thou art growne thicke , thou art covered with fatnes ; Then he forsooke God which made him , and lightly esteemed the rocke of his Salvation . Their fin is great who lightly esteeme God while he makes them leane , but how sinfull is their sin , who slight God that hath made them fat . As good things received binde us stronger unto duty , so good things abused , binde us stronger under guilt .

Fourthly , As wee connect these words with the latter branch of the former verse ; What can the allmighty doe for them ? yet he filled their houses with good things . Wee may take this observation .

Though Carnal men receive many good things from God , yet then know him not as the fountaine of them .

They who are evill cannot own God purely eyther in good or evill . It is but seldom that they say , with that wicked King , This evill is of the Lord ( 2 Kings 6.33 . ) And it is seldomer that they say , this good is of the Lord They say , what good doth God for us ? even whil he filleth their houses with good things . Indeed the best of Saints receive many good things from God which they know not of ; they receive many secret mercies , secret I meane not only to others , but to themselves ; and so they are not able to give God the glory of them distinctly , because they have not a distinct knowledge of them . But all the good things which the wicked have are to them of an unknowne original . Though they know what they have , yet they know not from whence or from whom they have what they have ; they know not who feeds them , who cloaths them , who provids for them : yea though they make many formal acknowledgements of this , and will tell you of Gods goodnes to them , yet really they know it not , nor doe they cordially acknowledge it . The Lord complaines of his people about this ( Isa. 1.3 . ) The Ox knoweth his owner , and the Asse his Masters cribb , ( he upbraids them not onely as below other men , but a below the beasts , as if the reasonlesse creatures had acted more rationally then they ) but Israell doth not know , my people doe not consider : What was it they did not know , nor consider ? they knew not nor considered what the Ox and the Asse knew and consider●d ; The Ox knoweth his owner , he knoweth that his Master seeds him , as wel as works him . Thus also the asse knoweth his Masters crib , as he knoweth that his Master imployeth him , so he knoweth that his Master provideth for him . The dull Asse takes notice of the cribb , and knowes where and by whom he receiveth Good ; but yee my people know not me , ye doe not consider him that seeds you ; For I have nourished and brought up children , and they have rebelled against mee , they never honoured me as the fountaine and founder of their felicity . The Prophet Hosea reproves the same sottishnes and blindnes in that people ( Chap. 2.8 , 9. ) For she did not know that I gave her come , and wine , and oyle , and multiplyed her silver and gold , which they prepared for Baal . Therefore I will returne and take away her come in the time thereof ; As If the Lord had sayd , I will make them know that I can take these things away , seing they would not know , or at least not acknowledge that I am he who gave them . Carnal men attribute their good things , and the filling of their houses with them to any thing rather then to God . They thanke their friends or their good fortune ; they thanke themselves , their policy , their industry , for what they have . They ascend not up to God in thankfulnes for what they have . They who say , What can the Allmighty doe for them ? How should they acknowledge , that the Allmighty hath done any thing for them ? The Prophet ( Hab: 1.16 . ) speaks of men those portion was fatt , and their meate plenteous ; but to whom did they referre all this ? whom did they acknowledge for their benefactor , or as the cause of those great successes ? The Prophet tells us , They sacrificed to their nets , and burnt incense to their drags . The words carry an allusion to fishing , in which worke or art netts and drags are the instruments of the fisherman ; so that to sacrifice to the net or to the dragge , is to give the honour and thanks of all our attainements to second causes , and creature helps , to our own wit , power , and industry , &c. To these sayth the Prophet they sacrificed ; That is , they honoured them in the place or stead of God ; Sacrifice it proper and peculiar to God , and therefore he that offers sacrifice to any thing , makes it his God , or puts it in the place of God ; They who thanke themselves for the good they have , are a God to themselves . And thus wee finde The Assyrian ascribing all to his owne power ( Isa. 10.14 ) By the strength of my hand I have done it , and by my wisdome , for I am prudent , and I have removed the bounds of the people , and have robbed their treasures , and I have put downe the inhabitants like a valiant man ; he did not thinke that the Lord did it by his hand , but ( saith he ) by the strength of my hand I have done it : Dextera mihi deus . Virg: 1.10 . Sanct: my right hand , is my God , my wisdome is my God . These , these , have removed the bounds of the people , and robbed their treasures . See how the Lord checks this insolency ( v. 15. ) Shall the axe boast it selfe against him that heweth therewith , or shall the saw magnifie it selfe against him that shaketh it ? Men ( I grant ) are living instruments , yet they can doe no more then instruments without life ( the axe and the saw ) unlesse God act them , or act by them . An axe or a saw can doe as much without man , as man can doe without God ; yet vaine proud man is as full of boasting , as if he could doe , or had done all alone .

Fifthly , Observe .

That the portion of wicked men lyeth all on this side heaven , and heavenly things .

God filleth their houses with good things , but they are the good things of this life ; they have nothing that reacheth to eternal life . They have nothing that concernes pardon of sin , or grace , much lesse have they glory for their portion . ( Acts 14.16 , 17. ) God did not leave himselfe without witnesse ( among the Heathen Nations ) in that he did good , and gave raine from heaven , and fruitfull seasons , filling their hearts with food ; and gladnesse ; so much they received from God , as filled them with food for their bodyes , and made their lives comfortable ; but no more , that was all they had . As Abraham in the parable tells the rich man in hel ( Luk. 16.25 . ) Son remember that thou in thy life time hast had thy good things . And what were the good things which he formerly had ? We have an answer at the 19th verse , He was cloathed in purple and fine linnen , and fared deliciously every day . As the Psalmist is expresse ( Psal. 17.14 . ) that the men of this world have their portion in this life , so , his purpose is to shew , that they have their portion in the things of this life ; for he adds , Whose bellyes thou fillest with thy hid treasures , that is , with those treasures of corne , wine , and oyle , which are virtually hidden in the earth , and brought forth by the earth ; God fills the bellyes of the wicked , but he fills the Spirits of the Godly ; he fills the former with the hidden treasures of the earth , he fills none but the latter with the hidden treasures of heaven .

Lastly , Note .

That the gifts of God even in temporall things are free and undeserved .

Not onely are spirituall gifts and graces , together with eternall life undeserved , but even temporalls , and the things of this life . The Lord gives them unto his enemies , to those that say to him , depart from us ; and what doe these deserve at his hands , but stripes and death ? He gave Christ to us while we were most unworthy of him ; when we were yet enemies Christ dyed for us ; sinners doe no more deserve bread then they deserve Christ ; wee no more deserve the comforts of this life then eternall life ; The one is of free Grace to the Elect , and the other is of bounty and goodnesse to the wicked . Quoniam moris erat in Egypto , ut mensura ascendentis Ni●i fluminis ad templum Serapidis deferretur velat ad incrementi aquarum & inundationis auctorem subverso ejus simulachro , ulna ipsa id est , aquae mensura , ad aquarum dominum coepta est in Ecclesias deferri . Cassiod lib. 2. ad Euseb: Histor: The old Egyptians ( as some writers report them ) were carefull to confesse the undeservednesse of those outward favours , the plenty and abundance of corne and cattel , with which Egypt was stored ; in testification whereof they every yeare brought into the Temple of their Idol Serapis a measure shewing how high the river Nilus rose and overflowed its bankes ( for Egypt being a flatt Country , is watered by the overflowings of Nilus ) and by the rising of those waters they could ( very probably ) prognosticate the plenty or scarsity of the yeare ensuing . And they therefore tooke an exact account how many cubits high the river swell'd , leaving it in the Temple of Serapis , thereby acknowledging ( as some conceive ) that their Idol God was the bestower of all that plenty , or ( as Eliphaz here speakes ) that he had filled their houses with Good things .

But the counsell of the wicked is farre from mee .

Wee had these words before ( Chap 21.16 . ) Job made use of them there , and here Eliphaz , therefore I shall adde but little for explication in this place . In generall know , they are a proverbiall speech , Puto Vulgarem esse dicendi modum , quo homines aliquid execrantur & a se arceri longissime Jubent . Qualiasunt , a page avertat . Deus . Pined : by which the abhorrence of our spirits concerning either things or persons is set forth to the utmost ; as when we say to any man , be gone , depart from me , or as Christ to Satan , Get thee behinde me , wee shew our vehement detestation of his person . So when a man sayth , such or such a thing is farre from me , his meaning is he utterly detests it , or that the thing is the very abomination of his soule . Therefore while Eliphaz sayth ; The counsell of the wicked is farre from me , it is , as if he had sayd , I cannot indure to have any thing to doe eyther with the wicked , or with their counsel . O my soule come not thou into their secret , unto their assembly O mine honour be not thou united ( as dying Jacob bespake his sons Simeon and Levi , Gen. 49.6 . )

But what is the counsell of the wicked ? their counsell may be taken ; first , for that dishonorable opinion which they held of God , that he could doe nothing eyther for them or against them . I ( saith Eliphaz ) am of another minde , of another faith and perswasion . Their Counsel is farre from me who eyther deny the providence of God , or thinke they can hide themselves from the eye of his providence ; I beleeve that his eye beholdeth all , and that his hand worketh whatsoever pleaseth him .

Secondly , Others by Counsell understand the scope of wicked men ; so Calvin reades , the intent of the wicked is farre from me ; I have other purposes and designes then they have ; The ploughing of the wicked ( saith Solomon , Pro. 21.4 . ) is sin ; that is , the stirring and plotting of his minde to get his desires satisfied is sinfull ; I desire not ( saith Eliphaz ) to put my hand to their plough . The counsell of the wicked is farre from me .

Thirdly , As the designe and plot , so the course and way of the wicked is farre from me . The counsel of a man is put for the meanes by which he acteth his designes , as wel as for the method in which he layeth them . Wee shall not wrong the drift of the Text in which soever of these three sences we understand this protestation , The counsel of the wicked is farre from mee .

Againe , There is a threefold difference about the reading and relation of these words , which put together will give us yet a further light and understanding about them .

Quae consilia illi ineunt longe sunt a deo . First , The Septuagint reade thus ; The counsel of the wicked is farre from him ; and the antecedent , to him ( according to their sence ) is God himselfe . As if Eliphaz had sayd , the counsells and resolutions which the wicked take up , God cannot abide , they are farre from him . His are holy , theirs are unholy counsels .

Secondly , Others apprehend , that Eliphaz spake thus in the person of Job , and onely reassumed what he had said ( Chap 21.16 . ) O this is the man that sayd even now the counsell of the wicked is farre from mee ; Pray consider , This is the man that professed he would not so much as come neere a wicked man , he would have nothing to doe with their counsells , Quasi Job ore tenus non reipsa impiorum consilium improbaret , q. d. Num poteris dicere , te non sentire eum improbis , eum tu , ut ipsi providentiam dei tollas . not be ; He would be taken for a man of another spirit , of another frame then they ; but see what he is , see how he joynes with them , how be walkes in their wayes , how he follows their counsells ; though be denies them with his lips , and makes strange as if he knew them not , yet indeed he is of the same peece and spirit with them : and while he sayth , the counsel of the wicked is farre from me ( behold his hypocrisie ) the counsell of the wicked lieth in his bosome , and is embraced by him .

Thirdly , Which is more plaine and cleare , wee may expound these words not onely as spoken by Eliphaz , but as therein speaking of himselfe ; The counsell of the wicked is farre from me ; that is , I am a man of another straine , of another graine then they , I am a man of another mould and make then they . Therefore O Job , what you spake before I speake againe , and I speake it upon better grounds , with a better heart then you ; you spake with your lips , Haec sunt ipsius Eliphasi verba , quibus seipsum commendat ; ut qui potiori jure quam Job , & multo verius possit asserere se toto coelo ab impiorum sententia dissidare . Jun: Pisc . Eliphaz vult ex uno cum Jobo principio ijsdemque praemissis , contrariam elicere conclusionem . Bold . or from the teeth outward , that the counsell of the wicked was farre from you , but I have proved that you approach too neere them both in course and councel . I say , what you sayd , but I say it ( which you did not ) in sincerity , I professe , and what I professe is true , that the counsell of the wicked is farre from me . The same truth may be professed by different persons , upon different grounds and to different ends : the same premises doe not alwayes yeeld the same conclusions in the minds of mens , though in themselves they doe . Eliphaz thought his counsel as farre from Jobs , as Job had professed himselfe to be from the councel of the wicked . When Job sayd , The counsel of the wicked is farre from me ; his purpose was to shew that though he was afflicted like wicked men , yea , that though he was afflicted while many wicked men were prospered , that yet he was not at all spirited or principl'd like wicked men . And that therefore his friends assertion must needs be false , who numbred him with the wicked because he was afflicted . Eliphaz seemes to retort this upon Job , and to say , if this be so , as thou affirmest , surely then God hath layd aside the care of this world , and lets all things run at six and sevens ; for surely if he tooke notice of men , eyther what they were , or what they were doing , he would never suffer the wicked to prosper , no nor to escape unpunished . And seing thou continuest so stiffe in thy opinion , that thou doest not suffer these grievous calamities for thy sinne , thou seemest to me plainly to comply with their blasphemy , who querie , how doth God know ? can be judge through the darke cloud ? This counsel of the wicked is farre from me . And seeing as Job before , so Eliphaz here ascribes counsel ( which is the most deliberate act ) to the wicked . We may observe .

First , That wicked men sinne advisedly , or that many of their sinfull wayes , are studied wayes .

And as the more studied they are , the more sinfull they are ; so they study most for those which are most sinfull . They are not hurried into sinne by passions or thrust on upon sinne meerely by the violence of temptation ; they sit downe and goe to counsell how they may compasse their ungodly pu●poses . A godly man doth not consent unto sinne , much lesse doth he consult about it ; The ev●ll which I doe I allow not ; I ( faith the Apostle ) consent to the law of God that it is good ( Rom. 7. ) A godly man sins dayly , but sin hath not his consent , or allowance when he hath done it , much lesse doth he consult or advise how to doe it . Sin doth not please him consequently , much lesse doth he project it antecedently . 'T is the character of a wicked man , that his sinne is his counsel , and that his art is in it as much as his nature ; The counsell of the wicked is farre from me .

Secondly , Eliphaz doth not say how farre the counsel of the wicked was from him , but that it was farre from him , and by farre , he meanes furthest ; as if he had sayd , it is as farre from me as farre may be , I have no complyance with their counsels .

Hence observe .

That the spirit and way of the godly , and the wicked are as different as their end and conclusion shall be .

They are at furthest distance ; They are like two paralel lines , which how farre soever they run together , they never meete together , nor touch in a poynt . The conclusion of a wicked man or his end is farre from that of the upright ; the end of the one is light , the end of the other is darknesse ; the one ends in sorrow , the other in joy , the end of the one is peace , of the other trouble . And so the way of the one is sin , the way of the other is holines ; the way of the one is oppession and covetousnesse , the way of the other is justice and righteousnesse ; the way of the one is faith , the way of the other is unbeliefe . Now as darknes and light , joy and sorrow , peace and trouble , can never comply or be united ; so neyther can sin and holines , oppression and justice , faith and unbeliefe . There 's no communion between these contraries , between these wayes and ends , counsel and conclusions . And unlesse wee keepe farre from the counsels of the wicked , wee cannot goe farre from their conclusion ; nor can we avoyd their end , but by avoyding their way . The same way brings the same end , whether we respect good or evill . And hence it is that the Spirit of God by Solomon gives such a vehement admonition , to beware of the way of wicked men ( Pro. 4.14 , 15. ) Enter not into the path of the wicked , and goe not in the way of evill men ; avoyd it , passe not by it , turne from it and passe away . As in the former context , he , as a carefull father , had pressed his Sonne to the closest pursuit of wisdomes way , so here , he as earnestly presseth him , to depart from the path of wickednes ; He would have his sonne not only not goe into it , but not so much as passe by it , that is , not goe neere it ; as the next words intimate , turne from it , as if he had sayd , keepe at a distance , keepe aloose off ; doe not stay so long within sight of it as to looke upon it , that 's his last counsel , passe away , not to returne or come neere it any more . And while we consider whither that way leads , we shall easily grant that when all is sayd , little enough is sayd to lead us away from it . Where the way is sinne , the wages is death . Therefore let him who desires to avoyd the conclusion of the wicked , say , The counsell of the wicked is farre from me .

Job , CHAP. 22. Vers. 19 , 20.

The righteous see it , and are glad , and the innocent laugh them to scorne .

Whereas our substance is not cut downe , but the remnant of them the fire consumeth .

ELiphas still pursues the ruine , and extirpation of wicked men ; he shewd us before the sinfullnes of their practises towards man , and the folly of their opinion , in saying to God depart from us , who had never hurt them nor given them any cause to be weary of his presence ; unlesse this displeased them , that he filled their houses with good things . And because they declared themselves thus vaine , therefore . Eliphaz rejected both them and their way ; The counsell of the wicked is farre from me . Now , in this verse he acquaints us wi●h the event or issue of their counsells , and how the righteous carry themselves , when God calls the wicked to an account and reckons with them for their prophanenes and irreligion .

Vers. 19. The righteous see it , and are glad .

Who the righteous man is , and what denominates a man righteous , hath been shewed b●fore . The righteous see it ; what do they see ? That which they beleeved & looked for ; the fall of wicked men . This act of seeing may be referr'd eyther to the person seeing , or to the object seene : as 't is referr'd to the person of the righteous ; so seeing notes both their priviledge and their pleasure . They are admitted to see this spectacle of divine Justice , and it is their happines to see it . This David intimates ( Psal. 37.34 . ) Wait on the Lord , and keepe his way , and he shall exalt thee to inherit the Land , when the wicked are cut off thou shalt see it . The righteous shall be honoured with this fight , yea and pleased with it , the cutting off of wicked men by the hand of God . The righteous man hath a promise to see this ( and promises are the conveyances of mercies ( Psal. 91.8 . ) A thousand shall fall at thy side , and ten thousand at thy right hand , but it shall not come nigh thee , onely with thine eyes shalt thou behold and see the reward of the wicked . Thou shalt be a spectator , not a partaker in that calamity . Wicked men sometimes glutt their eyes with ●eholding the troubles of the Saints , and they account it a happy day , when they can have such a sight . They signe that day with a white stone , when the black stone of the most unjust and cruell condemnation proves the present lot of the righteous . David discovered such a spirit in his enemies ( Psal. 35.21 . ) They opened their mouth wide against me , and said , aha , aha , our eyes have seene it . What had they seene ? The former verse tells us ; They speake not peace , but they devise deceitfull matters against them that are quiet in the Land . When these devises tooke , and had successe , then they were pleased , then they had what they would , and saw what they desired . And thus the enemies of the Church are described ( Mi● : 4.11 . ) Now also many Nations are gathered against thee , and say , let her be defiled ( there is a twofold defiling , a defiling with sinne , and a defiling with bloud and misery , the latter is meant by the Prophet , let her be defiled ) and let our eyes looke upon Sion . They counted it a blessed sight to see Sion bleed ; The wicked would have such sights often , though usually their eyes fayle with waiting , and their hope is as the giving up of the Ghost ; But righteous men shall see ( the righteous God hath sayd it ) vengeance powred upon the wicked .

Againe we may expound this act of seing with reference to the object seene ; and so it imports 2 things ; first , the certainly of their fall : wicked men shall undoubtedly be destroyed , and there shall be eye-witnesses , honest and faithfull witnesses , testifying their destruction ; The righteous shall see it , and report it to after generations .

Secondly , As seeing notes the certainty of their fall , or the evidence and clearenesse of it , so the publiquenesse of it ; That which is done to the eye , is done openly . What the justice of God doth against the wicked shall not be done in a corner , but as upon the house-top . The reading of the Septuagint is full to this sence ; They shall be made publicke examples . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Denotat rem omnibus conspicuam & in publicum exemplum propositam . It is the care of just and wise Magistrates , not onely to punish malefactors , but to punish them openly , That so all may see and feare and doe no more presumptuously . There are three speciall reasons why offences are punished ; and the Greekes expresse each punishment by such a word as carryeth a distinct signification of those reasons . First , Some are punished , that themselves may amend and better their manners ; This they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secondly , Others are punished , to repayre the honour or maintaine the dignity of those against whom they have offended , lest if such should escape without condigne punishment , authoritie should be contemned , grow cheape , or be lightly valued ; This they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A third sort were punished for example , 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Acerbitas ulciscendi maleficij , bene atque cante vivendi disciplina est . Caecilius apud Gel. l. 2. c. 1. that others might be deterred from doing the same things , lest they also incurre the same sufferings ; This was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , As much as to say , the holding of a man forth in his sufferings to the open view , that he may be seene of all men , and that all may be warned to avoyd his error . And thus the Lord who is the righteous Judge of all the world punisheth wicked men . The same word is used by the Evangelist Matthew ( Chap. 1.19 . ) Joseph being troubled that Mary was with childe ( for he knew not the mystery of hir over-shadowing by the Holy Ghost ) was minded to put her away secretly , and would not make her a publique example ; He was unwilling to bring her to justice , or that others should see eyther her ( supposed ) sin or punishment . But as God doth worke many glorious salvations for his people , that the wicked may see it , and be ashamed ; so he brings many visible destructions upon the wicked , not onely that the righteous may see it and rejoyce , or be glad ( which act follows next to be opened ) but that the wicked may see it and tremble to doe wickedly .

Hence observe .

First , That the Lord sets up wicked men many times as examples of his wrathfull justice .

Not onely doe they feele wrath upon themselves , but others see it ; The Lord sometimes chastens his owne people in the view of the world , and sets them up as examples of his fatherly displeasure . Thus Nathan speakes in the name of the Lord to David ( 2 Sam 12.12 . ) Thou didst it secretly , but I will doe this thing , ( what thing ? I will afflict and chasten thee for this great offence ) before all Israel , and before the S●nne ; that is , in plaine and cleare light ; Though thou hast done this evill in the darknes ot many close contrivances , yet I will draw the curtaine and make the poenall effects of thy sinne as conspicuous as the actings of thy sin have been close and covert . Againe ( Numb. 25.4 . ) when the people began to commit whoredome with the daughters of Moab , and Israel had joyn●d himselfe unto Baal peor , so that the Anger of the Lord was kindled against Israel ; Then the Lord said to Moses , take all the heads of the people , ( that is , the capital offenders , or chiefe rulers , who gave way , or at best gave no stop to such wickednes ) and hang them up before the Lord against the Sunne , that the feirce anger of the Lord may be turned away from Israel . To hang them up before the Sunne , is a phrase of speech importing the publicknes of their punishment ( as it is sayd of the seven Sons of Saul , that they were hanged on the hill before the Lord , 2 Sam. 21.9 . ) for caution unto all ; whatsoever is done in the fight of all , or so that all may see , is sayd ( in the Language of the Jewes ) to be done before the Sunne . To which sence also we may interpret that vision of the Prophet Zechariah ( Chap. 5 , 6. 9 , 10 , 11. ) at the 6th verse we reade of an Ephah , and this lift up ( ver. 9th ) between earth and heaven ; the Ephah was a measure of dry things among the Jewes : and in that vision it signified that the sinne and punishment of the Jewes were measured and proportioned ; This Ephah being lifted up and carried , I ( sayth the Prophet ) said whether doe these beare the Ephah , ( ver. 10. ) And he said unto me , to build it an house in the land of Shinar , and it shall be established and set there upon her owne base ; The building it a house in the land of Shinar ( that is , in Babylon ) signified the lastingnes or continuance of their sinne in the sad consequents of it , their punishment and banishment in strange lands , not for the space of seventy yeares onely , as by the Babylonians , but ( as some of the Learned expound the vision ) for many seventyes by the Romanes : and as this Ephah had a house built for it , noting the setlednes and dur●tion of the Judgement which should come upon them for their sinne ; so also it was set upon its own base , to signifie the notoriousnes or conspicuousnes of the Judgement , it being as a house set upon pillars for all to behold and take notice of : as we see fullfilled to this day , since the first overthrow of their estate by Titus Vespatianus , and their final dispersion by Aelius Adrianus . There are , I grant , other conceptions about that vision , but as this suits wel with the poynt in hand , so with the calamitous state of that people to this day .

And thus the Lord threatned the King of Tyrus ( Ezek. 28.17 . ) Whose heart was lifted up because of his beauty , and who had corrupted his wisdome by reason of his brightnesse . Now what will the Lord doe ? what course will he take with him ? The next words enforme us ; I will cast thee to the ground , and I will lay thee before Kings , that they may behold thee ; He doth not say , I will cast thee into the ground , but to the ground , and lay thee before Kings ; that is , thou shalt he a spectacle for all the Kings of the Earth , that they may behold as what thy pride and selfe-confidence have brought thee to , so what their owne ( if they tread thy path ) eyther will or justly may bring them unto . Thus also in the 7th verse of Jude , Epistle , the Apostle sayth , that Sodome and Gomorrha , and the Cities about them in like manner , giving themselves over to fornication , and going after strange flesh , are set forth for an example , suffering the vengeance of Eternal fire . The Judgements of God are not onely punishments to them who went before , but premonotions to them who come after .

The righteous see it , and are glad .

Here is the effect which that sight wrought upon the righteous ; The eye affects the heart , and the heart is affected sutably to the object , eyther with joy or with sorrow . The destruction of men is a sorrowfull object , and therefore we might rather expect that the righteous beholding it should be affected with sorrow but the Text affirmes a direct contrary effect of this fight ; The righteous see it , and are glad .

Hence observe .

The judgements of God upon the wicked are matter of joy to the righteous .

It is the duty of the Saints to mourne with them that mourne , and to rejoyce with them that rejoyce ( Rom. 12.15 ▪ ) But then we must understand these mourners and rejoycers to be such as themselves are . Saints must mourne with mourning Saints , and rejoyce with rejoycing Saint . The godly are not bound eyther to joy the joyes , or sorrow the sorrowes of the wicked . The judgements of God upon the wicked have a twofold effect eminently noted in Scripture . First , they cause feare ; and secondly , they cause joy . When exemplary justice was to be done ( according to the law of Moses ) upon presumptuous transgressours , it is sayd , ( Deut. 13.11 . ) All Israel shall heare , and feare , and shall doe no more any such wickednes . David ( Psal. 64. ) having complained to God in prayer of the cruelty of his enemies , and begged protection from their malicious practises , growes up to much assurance , that downe they must ( v. 7 , 8. ) But God shall shoot at them with an arrow , suddenly shall they be wounded ; and then ( ver. 9. ) All men shall feare , and shall declare the worke of God , for they shall wisely consider of his doings . Thus feare is the issue of divine judgement ; And yet joy is the issue of them at the 10th verse of the same Psalme ; The righteous shall be glad in the Lord , and trust in him , and all the upright in heart shall glory . Feare is a common effect ; All men shall feare ; Gladnes , faith and glorying , ( which is faith triumphant ) are peculiar to the upright , when the arrow of God wounds the wicked . Wee have this double effect againe exprest upon the same occasion ( Psal. 107.42 . ) He powreth contempt upon Princes , and causeth them to wander in the wildernesse where there is no way ; but he sets the poore oh high ; the righteous shall it and rejoyce . What shall they see ? not only the Godly poore set on high , but ungodly Princes filled with contempt , that 's part of the spectacle which the righteous shall behold and beholding rejoyce ; yet this is not all , for it follows ; And all iniquity shall stop her mouth ; The abstract is put for the concrete , iniquity for men of iniquity : And so the meaning is men of iniquity , or wicked men shall stop their mouths ; their mouths shall be stopt With shame and feare , they shall have nothing to say when the Lord doth this ; They shall not mutter a word against the workes of God ; but as Hannah speakes in her Song ( 1 Sam. 2.9 . ) shall be silent in darknes . A like report rayseth the hearts of the people of God into a holy merriment ( Psal. 97.8 . ) Sion heard , and was glad , the daughters of Judah rejoyced . What was the matter ? what good newes came to Judah ? what to Sion ? the Text resolves us ; Because of thy judgements O Lord : The answer is not , because of thy mercies , or because of thy goodnes O Lord , but because of thy judgements , and those were dreadfull ones ( ver. 3. ) A fire goeth before him and burneth up his enemies round about . Confounded be all they that serve graven Images , &c. ver. 7. Sion heard of it , and was glad . Once more ( Psal. 58.10 . ) The righteous shall rejoyce when he seeth the vengeance , he shall wash his feete in the bloud of the ungodly . Not that the righteous delight in bloud , or proudly insult over the worst of enemies ; The Psalmist doth only in hyperbolical straines of Eloquence , borrowed from the language of triumphant conquerers , expresse a compleate and glorious victory . The stile is of the same signification with that ( Psal. 68.23 . ) That thy foote may be dipped in the bloud of thine enemies , and the tongue of the doggs in the same . When so much bloud is shed that the foote may be dipt and washed in it , that doggs may lap it up like water , this argues a great destruction , and when the wicked are thus destroyed , the righteous shall rejoyce .

But here it may be queried , What matter of joy is this ? why should the righteous rejoyce in the sorrowes of the wicked ? is it not alike sinful to be troubled at the joyes , and to rejoyce at the troubles of our brethren ? The light of nature condemns rejoycing over those who are in misery ; and we have an expresse Scripture against it ( Pro. 24.17 . ) Rejoyce not when thine enemy falleth , let not thy heart be glad when he stumbleth . And David puts it among the sins of his enemies ( Psal. 35.15 . ) In my adversity they rejoyced . And he professed ( ver. 13. ) that when they were sicke his cloathing was sacke cloath , and that he humbled his soule with fasting . David was so farre from rejoycing when his enemies were ruined , or dead , that he mourned when they were but sicke , and would not eate , when they could not . And as Davids holy practice denyed it , so doth Solomons divine precept ; Rejoyce not when thine enemy falleth . How then shall wee reconcile these Texts ?

I answer , there may be a rejoycing at the afflictions and troubles of others , which is not onely unbecoming and unseemely for the righteous ; but very sinfull . As

First , To rejoyce , and be glad , meerely because an enemy is fallen into misery , is both unseemly and sinfull . And so we are to understand Solomons Proverbe ; Rejoyce not when thine enemy falleth . Some understand this of falling into sinne . Hee makes himselfe a sinner indeed , who rejoyceth because another hath sinned . He that rejoyceth because another hath sinned , rejoyceth ( upon the matter ) because God is dishonoured . Such joy is a kinde of thanksgiving for Satans victory . But as to rejoyce because another falls into sin , is the worst fall into sinne ; so to rejoyce meerely because an enemy falls into misery , is worse then our owne falling into misery . He shewes that he hath not the heart of a man in him , who is glad at the misery of any man , And he who rejoyceth thus when his enemy falleth , doth himselfe fall much worse . The ruine and downfall of an enemy ( suppose him the vilest enemy ) considered in it selfe , is meate and drinke to none but revengefull and envious spirits . David was much troubled and chargeth it as an extreame peece of folly upon himselfe , Because he was envious at the foolish when he saw the prosperity of the wicked ( Psal. 73.3 . ) Now it is an issue flowing from the same principle , purely to envy the prosperity and purely to rejoyce in the adversity of the wicked . Nero was justly reckoned a monster among men , who could sing when himselfe had set Rome a fire : And they have some-what of a Neronian spirit in them , who can sing when they see their enemies consuming in the fire . God delights not in the misery of man ( as it is misery upon man ) nor doe they , who are taught of God .

Secondly , As to rejoyce or be glad at the destruction of enemies , meerely because they are destroyed ; so to rejoyce upon private ends or respects , because they being taken out of the way and removed out of the world we hope to have more scope and roome in the world for our selves ; or because we hope to step into their places , to fit downe in their seates , to possesse our selves of their lands and riches , to fill our selves with their spoyles ; upon this account to rejoyce when wicked men fall , when the Lord powres out contempt upon Princes , ( because ( I say ) we hope to be gainers by it ) is alltogether uncomely for the righteous . Let the righteous take heed to themselves , that they be not found thus rejoycing in the calamities of the wicked . They who doe so are eyther but pretenders to godliness , men who are onely of the faction of the righteous ( for though they who are righteous indeed are farre from a faction , yes there are a sor● of men , who professe righteousnesse as if it were nothing but a faction , now ( I say ) they who thus rejoyce are but eyther of the faction of the righteous ) while they are really of the number of the wicked , or if they are really righteous who doe so , ( and I confesse that a righteous man may doe so , David ( which was acting the counter-part ) envied their prosperity , and by the same reason any godly man may be acted out in joy at their adversity , but now ( I say ) if they who are really righteous doe so ) we must conclude them under a sore temptation , and they will at last conclude of themselves as David did in the counter-case , Psal. 73.22 . ) so foolish have we been and ignorant , even as a beast before thee .

You will say then , how may or doe the righteous rejoyce when the ungodly fall , and not fall into sin themselves .

I answer , First , The righteous rejoyce at the fall of the wicked , as blessing God who hath kept their feete from those wayes in which the wicked have fallen ; As 't is a great mercy to be kept out of those ill wayes , to be kept from fiding with those corrupt interests , in the pursuit of which we see many broken ; so 't is a duty to rejoyce that we have not walked in their way whose end we see to be nothing els but destruction .

Secondly , The righteous have cause to rejoyce & blesse God when they see the wicked fall , because themselves are saved , & keepe their standing ; because themselves have escaped the danger , and the Lord hath been a banner of protection over them in the day when the wicked fell . Moses after the destruction of Amaleck built an Altar , and called the name of it Jehova-Nissi ( Exod. 17.15 . ) that is to say , The Lord is my banner . And in like cases the joy of the Saints is not properly in the destruction of the wicked , but in their owne deliverance , through the mighty power & good hand of God with them . It is the presence of God with them , the appearance of God for them , which is the gladnes of their hearts .

Thirdly , The righteous then rejoyce , because the Church and people of God are in a fayre way to peace ; when the Lyons are destroyed , the sheepe are in safety ; when the Wolves and the Beares are cut off , the flock rests quietly ; so in this case when men of devouring cruell spirits , wicked and ungodly ones , are removed , the flocke of God , the sheepe of his pasture feed quietly , none making them afrayd . The fall of the enemies of Sion , is the establishment of Sion ; yea in a great measure of mankinde . As the Prophet most elegantly sets it forth ( Isa. 14.6 , 7 , 8. ) He who smote the people in wrath with a continuall stroke , he that ruled the Nations in anger , is persecuted and none hindereth ; The whole earth is at rest , and is quiet : they breake forth into singing , yea the firre-trees rejoyce at thee , and the Cedars of Lebanon , saying , since thou art layd downe no feller is come up against us . How often have wicked men in power felled not onely the Firre-trees and Cedars of the world , but the goodly trees of righteousnesse in the Lords plantations ; have they not therefore reason to sing when such fall , seing the Fellers themselves are then felled and fallen .

Fourthly , Joy ariseth to the righteous , because God is honoured in the fall of wicked men ; And that 's their chiefest joy . That God is honoured is more joy to the righteous , then that themselves are saved , how much more then , then that the wicked are destroyed . There is a threefold honour arising to God when the wicked fall .

First , God is honoured in his justice ; such a day is the day of the declaration of the righteous judgement of God ; as the Apostle speakes of the great day of Judgement ( Rom. 2.5 . ) Thou after thy hardnesse and impenitent heart , treasurest up to thy selfe wrath against the day of wrath , and revelation of the righteous judgement of God . Some doe even question the justice of God when wicked men prosper , but he is vindicated in his justice when wicked men fall ; It cannot but please righteous men , to see the righteous God exalted , or God exalted in his righteousnesse . They know and beleeve that God is righteous , when the wicked prosper ( Jer. 12.1 . ) But when the wicked are punished , they proclaime his righteousnes , Then they sing the song of Moses the servant of God , and the song of the Lambe , saying , Great and marvailous are thy workes Lord God Almighty , just and true are thy wayes thou King of Saints . Who shall not feare thee O Lord , and glorifie thy Name , &c. for thy Judgements are made manifest , ( Rev. 15.3 , 4. ) The Lord is alwayes alike Just , but it doth not alwayes alike appeare how just he it . And as , that God is just is the faith and stay of the Saints , so the appearances of his justice are their joy and triumph .

Secondly , God is honoured much in the attribute of his truth ; in the truth of his word , in the truth of his threatenings , when the wicked are punished . God hath spoken bloudy words concerning wicked men ; not onely in reference to their future estate in the next life , but to their present estate in this . Say to the wicked it shall be ill with him , the reward of his hands shall be given him . But what is this reward ? There are two sorts of rewards ; First , rewards of love and favour according to the good which we have done ; Secondly , rewards of wrath and anger , poenal rewards , according to the evill which we have done . Now when the Lord puts these poenal rewards into the hands of the wicked , or powres them upon their heads , he is honoured in his truth as well as his justice , for the mouth of the Lord hath spoken it . As the promises are yea and Amen ( 2 Cor. 1.20 . ) so also are the threatnings , unto the glory of God by us . But as when David saw his life in danger every day , he began to question the truth of God , in the promise , that he should live to reigne and fit upon the throne of Israel ; for saith he ( Psal. 116.11 . when things went thus with him ) I said in my hast all men are lyars , even Samuel among the rest , who assured me of the Kingdome by expresse message from God , but surely he also is deceived , and hath fed me with vaine hopes . Now as these words of David according to our translation of them , and the truth of the thing in frequent experiences , shew , that Godly men are apt to question the truth of the promise , when themselves are by seemingly contradicting providences much afflicted ; so they are apt to question the truth of the threatnings when they see outward providences prospering the wicked ; Therefore when the threatnings have their actuall yea and Amen , that is , when they are executed upon the ungodly , this also is to the glory of God by us , that is , God is glorified by all his people , who heare of it in the truth of what he hath spoken . Againe , as God is magnified in the truth of his threatnings , when any particular wicked man is punished ; so when common calamities come upon the wicked , the truth of God or God in his truth is magnified two wayes . First , As such calamities are a fullfilling of many Prophecies ; secondly , As they are the answer or returne of many prayers . The vengeance which falls upon the Enemies of the Church of God is drawne out by prayer , Luke 18.7 , 8. And there is nothing wherein God is more honoured , then when prayer is answered ; For as therein he fullfills our wants , so his owne word ; Who hath not said to the seed of Jacob , seeke ye mee in vaine .

Thirdly , When the wicked fall the Lord is honoured in the attribute of his power ; How great is his power , who puls downe great power ? It argues the Almightines of God , when he puts the mighty from their seates : when the Oaks and the Cedars , when the high walls and mountaines are shaken and removed by his blowes and batteries . When Pharoah and his Egyptian hoast were drowned in the red Sea ; Then Moses magnified God in his power ( Exod. 15.2 . ) The Lord is my strength and song ( that is , I will sing of the strength of the Lord , not of the strength of man ) he is my God , and I will prepare him an habitation ; my fathers God and I will exalt him .

In these three attributes , Justice , truth , and power , God is honoured , when the wicked are destroyed , and therfore it cannot be uncomly for the Saints to rejoyce when they are destroyed . The Lord by his Prophet assures the Church his Jacob that all the enemies thereof shall be scattered . ( Is. 41.15 . ) Behold , I will make thee a new sharpe threshing instrument , having teeth , thou shalt thresh the Nations & beat them smal , & shalt make the hills as chaffe , &c. The mountains & th●●●lls to be threshed , were the mighty ones of the earth , setting themselves against the wayes and designes of heaven . The Instrument or flayle wherewith they were to be threshed was the worme Jacob ( ver. 14. ) God did not so much make an Instrument for the worme Jacob , as he made the worme Jacob his Instrument . Behold , I will make thee , ( not for thee ) a new threshing Instrument ; But when the worme hath done this great worke , when he hath threshed the mountaines , and made the hills as chaffe ; What must he doe then ? The 16th verse tells , Thou shalt rejoyce in the Lord , Gaudebunt de eorum exitio , non vindictae cupiditate , sed zelo dei accensi qui hoc modo declarabit sibi curae esse res humanas . Drus . and shalt glory in the holy One of Israel . Glorying is more then rejoycing : Glorying is a kinde of rapture or extasie of the soule . As there is an extasie of Infatuation , so there is an extasie of Gratious admiration . Fooles and madmen are besides themselves for want of reason ; the wisest and best of men , are besides themselves through the aboundance of the Grace of God in them , and the aboundance of the goodness of God towards them . When the goodness of God acted mightily towards us , meetes with the Grace of God acting mightily in us , we are lifted up so farre out of our selves , that we can see nothing in our selves , and then in whom or in what can our rejoycing be , but in the Lord the holy one of Israel .

This joy is not , First , the joy of the Epicure ; A sensuall joy , in wine and belly-cheare , in eating the fat , and drinking the sweete , in carnal merriments & musicke ; nor is this , secondly , a cruel joy in the ruine and destruction of men , which the Prophet rebukes ( Obad. v. 12. ) Thou shouldest not have rejoyced over the children of Judah in the day of their destruction . Nor is this , thirdly , a proud joy , or a joy of ostentation , when men spread their plumes , and publish their owne wisdome , greatnes and power ; nor is it , fourthly , a covetous joy , such as theirs is who are glad because they have fill'd their purses , enriched their familyes , and their hand hath gotten much ; Nor is it lastly , a secure joy , because when evill men are cast downe we hope to fit warme and well , safe and quiet upon their ruines ; But this joy consists ; first , in high thoughts and valuations of God ; Whom have I in heaven but thee , &c. ( Psal. 73.25 . ) Who is like unto thee O Lord among the Gods ( Exod. 15.11 . ) It consists , secondly , in a sweete rest or complacency in God . Returne unto thy rest O my soule ; that is , tur●●●n to God , live neerer him saith a Godly man ( to his soule ) a such a case ( Psal. 116.7 . ) This joy is the rest of the soule in God ; He who is rest to himselfe ( as God is ) may be so infinitely more to us . Thus , The righteous see it , and are Glad .

And the innocent laugh them to scorne .

This heightens the sence of the former part of the verse , not onely are the righteous glad when the wicked are destroyed , but they laugh them to scorne . The righteous , in the former part of the verse are the same with the innocent here ; yet we may distinguish them . The innocent are taken two wayes in Scripture ; first , the innocent are they who are pure from sinne ; secondly , the innocent are they who are pure or free from punishment .

or from trouble ; freedome from sin , and freedome from trouble are so dependent upon one another , that one word may well expresse both . Thus the word is used ( 2 Sam. 14.9 . ) The woman of Tekoah said to the king ; My Lord O king , the iniquity be on me , Innocens in Scriptura sumitur , non solùm activè , pro eo , qui nemini nocet , sed etiam passivè , pro eo cu● nemo nocet . and my fathers house , and the king and his throne be guiltlesse or innocent , that is , free from all evill and trouble ; While she saith , The iniquity be upon me , her meaning is , let the punishment of the iniquity be upon me , let the king , and his throne be guiltlesse ; let no punishment of iniquity fall eyther upon the king in person , or upon his government . In the same sense the word is read ( Exod. 19.21 . ) If he ( that hath been smitten ) rise againe and walke abroad upon a staffe , then he that smote him shall be quitt ; the Hebrew is , then shall he be innocent , that is , free from punishment , he shall not have any censure , or judgement for it . We have the like use of the word ( Numb. 5.19 . ) in the case of the woman suspected by her husband for disloyalty in breaking her marriage vow ; she being for her purgation to drinke the bitter water , Innocens eris ab aquis istis amarissimis . Heb. the Priest was to bespeake her in this manner ; If no man hath lien with thee , and if thou hast not gone aside to uncleanenes with another in stead of thy husband , be thou free ( or innocent ) from this bitter water that causeth the curse , that is , let the water doe thee no harme ; as if he had sayd ; thou shalt feele no evill of paine by it , if thou art not guilty of the evill of sinne . Thus some expound the word here . The innocent shall laugh them to scorne , that is , they who are free from those troubles with which the wicked are over-taken and undone , those particular righteous men who escape the storme untouched , laugh the wicked to scorne . Many of the Hebrew writers fix upon a speciall person ; and by the Innocent , understand Noah , as if it were a report of what was done upon the old world ; Then the righteous , that is ( as the Chaldee Paraphrase explaines it ) the sonnes of righteous Noah saw ( the flood ) and were glad , Videbant filij Noë justi et laetabuntur , & Noe innocens subsa●nabit ees . Targ : and innocent Noah laught the prophane old world to scorne . When Noah , and his sonnes were building the Arke , the old world in stead of beleeving and fearing the report or prophecy of a deluge , laught them to scorne , and in derision , doubtlesse , ask't them what voyage they intended , and whether they meant to sayle their Ship over the dry Land ; as for them they never dreamt of a Sea hanging in the clouds , and ready to drop downe upon their heads . Now as the ungodly world derided Noah and his Sons for their credulity before the flood came , so 't is probable enough that when the flood came upon that world of the ungodly , Noah and his Sons laught at and derided their incredulity . They who laugh at divine threatnings , deserve to be laughed at under divine sufferings .

Others apply this particularly to the Tragedy of Pharaoh and his Egyptians overwhelmed and drowned in the red sea ; of which it is said , ( Exod. 14.30 , 31. ) Thus the Lord saved Israel that day out of the hand of the Egyptians , and Israel saw the Egyptians dead upon the shoare , and Israel saw that Great worke , which the Lord did upon the Egyptians . The effect of this sight is two wayes described in that holy Historie ; First , by the acting of feare and faith ; And the people feared the Lord , and beleeved the Lord and his servant Moses : Secondly , by the acting of their joy in the Lord , and their holy insultation over the drowned Egyptians ( Chap. 15. v. 1. ) Then sang Moses and the children of Israel this song unto the Lord , and spake , saying ; I will sing unto the Lord , for he hath triumphed gloriously , the horse & his rider hath he throwne into the Sea . Thus also that innocent people saw the ruine of their wicked enemies , and laughed them to scorne .

Yet I conceive Eliphaz speaking here rather upon a generally experienced and positive truth , then strictly and particularly ayming at those ancient Examples . The innocent , that is , any innocent person , whether innocent in reference to the doing of evill , or having escaped the sufferance of evill , laugh them to scorne .

Before , he sayd , the righteous see it and are glad , now he sayth , the innocent laugh them to scorne : it is one thing for a man to be glad in himselfe , and another thing to laugh other men to scorne ; for though to be innocent carries in it somewhat lesse , or at the most but so much as to be righteous , yet to laugh the unrighteous and wicked to scorne when they fall , carries in it much more then to be glad when they fall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 denotat gestum qui fit ore , labijs , & ficta balbutie , five quod balbutientes irrideri soleāt , sive quod irrisores balbutiant , per contemptum et malignam imitationem . And besides , the word in the Hebrew , signifies , the most scornefull laughter , such a laughter as is expressed , by a distortion of the mouth , and lips , or by a kinde of fained lisping with the tongue , and artificiall faultring in speech ; For as they that lispe and faulter in speech are usually derided and laught at , so they that deride and laugh at others will purposely lispe , or faulter in speech . Stammerers are contemptible , and many stammer at others in contempt ; This imitation of a defect in nature shewes the excesse of malice . Such is the force of this expression , The innocent laugh them to scorne .

Here it may be questioned , how a good man , an innocent person , can doe such a thing ; can he thus laugh the wicked to scorne ? it is difficult enough to salve it as consistent with Grace , for a righteous man to rejoyce at the fall of the wicked , but it is farre more difficult to salve it , how a righteous man may laugh them to scorne ; scorning and deriding are the practices of lewd persons , of sons of Beliall ; such indeed are usually scorners and jeerers . The enemies of Jesus Christ are so described ( Psal. 22.7 . ) All they that see me ( that is , all the wicked that see me , for many Disciples saw Christ in his sufferings , and did not onely pity him , but honour and beleeve on him , but ( saith he ) all they ( who are mine enemies ) that see me ) laugh me to scorne , they shoot out the lip , and shake the head . And David tells us ( Psal. 1.1 . ) that to fit in the seate of the scornefull , is the conclusion of those who have first walked in the way of the ungodly , and secondly , stood in the way of sinners . The common Latine translater renders that in the Psalme , not the seate of scorners , but the seate of the pestilence . And indeed they have spirituall plague-spots upon them , and the surest tokens of eternall death , who are given up to be scorners . Therefore question it againe , how are the Innocent scorners ?

I answer , That as when humane affections , which are below the divine nature , are attributed to God , ( such are to repent , to be grieved at the wickednes , and to laugh at the calamity of the wicked ) we say these note onely an effect upon the creature , not a change of affection in God ( for , in him there is no variablenes nor shadow of change ) so when those actions , Irrisio , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & similia quae affectum humanum significant , uti a deo longe absunt , ita quae mali moris sunt ab ecclesia . Coc : Vt haec de deé 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i●a de sanctis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sunt intell genda . which are below or unsuteable to a renewed regenerate nature in man , are attributed to the Saints ( such as these , to wash their feete in the bloud of the ungodly , to laugh them to scorne in their saddest miseries ) we must say , that these note rather what the wicked deserve , then what the godly doe . The godly are no scorners , but there is that in wicked men which is worthy to be laughed to scorne , or wicked men doe that , for which they deserve to be laughed at ; whatsoever is evill in such like actions , is farre from the heart and spirit of the godly . And therefore as Scriptures of such a tenour are to be interpreted and understood in such a manner as becomes and is consistent with the holines of God , so also ( in their proportion ) to the holines of the Saints . The laughter of the Saints in these dispensations is serious , and their scorning , the acting of their graces , not of their corruptions . And thus it is said of God himselfe ( Psal. 2.4 . ) He that sitteth in heaven shall laugh , the Lord shall have them in derision . And ( Prov. 1.26 . ) I will mocke at your calamity , and laugh when your feare commeth : when your feare commeth as desolation , and your destruction commeth as a whirlewind &c. that is , I will carry my selfe so towards you , I will pity you ( who have been scorners of my word , and have set at nought my counsel ) no more then men pity those , whom they laugh to scorne ; such is the laughter of the Saints at the calamity of the wicked . And thus Eliah derided Baals Priests , while they wearied themselves in their foolish superstition ( 1 Kings 18.27 . ) And it came to passe at noone that Eliah mockt them , and said cry aloud , for he is a God , eyther he is talking , &c. Thus Hierusalem is expressed ( Isa. 37.22 . ) when Senacherib sent up that proud threatning message , the Lord sent a comfortable message to his people by Isaiah the Prophet ; Thus saith the Lord God of Israel , whereas thou hast prayed to me against Senacherib the king of Assyria , this is the word which the Lord hath spoken concerning him ; the virgin the daughter of Zion hath despised thee , and laughed thee to scorne , the daughter of Jerusalem hath shaken her head at thee . The daughter of Zion , and the daughter of Jerusalem are but one and the same ; shee was called a virgin , not ( as some have conceived ) because she was never taken or forced by any enemy ; nor was she so called , because he had preserved her selfe pure and chast in the worship of the true God ( For she had her faylings and Idolatrous dalliances before that day ) but she was so called because of that speciall care which God had of her to protect and save her against the insultations of the enemy then ready to assault her , even as a virgin is protected from violence in her fathers house . And the Prophet to assure them that it should be so , speakes of the ruine of Senacheribs Army , and Jerusalems laughter , as accomplisht and come to passe already ; The virgin daughter &c. hath despised thee , and laughed thee to scorne , and shaken her head at thee . What God saith shall be done , is as good as done already . The Assyrians were yet in their Jollity , laughing at Jerusalem , and promising themselves the spoyle of the people of God , yet ( saith the Lord ) Jerusalem hath laughed thee to scorne ; that is , assuredly she shall . And as the people of God doe sometimes formally and explicitly laugh at the downfall and whitherings of the wicked , so they alwayes virtually and secretly laugh them to scorne , even when they stand and flourish in their greenenes and prosperity ; For while the Godly are not daunted with the power and splendour , while they are not terrified with the threats and high lookes of the wicked , but in the singlenes and simplicity of their hearts , keepe close to God , his wayes and truths ; even this , though they use the duest respect to them in regard of their authority , both in word and gesture , is a laughing them to scorne ; For this is as a thorne in the sides of evill men , and as a pricke in their eyes , when they see they will not stoope to their greatnes in any sinfull complyance with their commands . This is a truth , but the former is the truth intended in this Text.

Hence note ; That wicked men are not onely miserable but ridiculous .

They are the laughter of the innocent , upon more accounts then one .

First , because they doe such childish , and ridiculous things , such things as can never reach the ends they desire and purpose : they are justly laughed at , whose counsells and courses are unsuitable , much more , when contrary to their designes .

Secondly , Wicked men become ridiculous , while the Lord frustrates their wisest counsels , and blasts those hopes which were bottom'd upon the most probable principles and foundations , while he takes them in their own craft , and entraps them in the snare which they layd for others .

Thirdly , While he over-rules all that they plot or act to serve his owne ends , and fullfill his owne holy counsels . Hence the enemies of God are said to pine away ; this shall be the plague wherewith the Lord will smite all the people , that have fought against Jerusalem , their flesh shall consume away while they stand upon their feete ( he doth not say , that they shall all be slaine , but their flesh shall consume away while they stand upon their feete ) and their eyes shall consume away in their holes , and their tongue shall consume away in their mouth ( Zech. 14.12 . ) which as some interpret of their bodily languishment , that they shall live dying continually , or that their life shall be a continuall death , so all interpret the cause of this consumption to arise from vexation of spirit , because they shall see themselves scorn'd and laughed at , or that they are become ridiculous to all the world , but chiefly to Jerusalem , the Church and people of God , whom they shall behold in good condition , notwithstanding all the opposition which they have made against them ; which Eliphaz also clearely expresseth in the next words .

Vers. 20. Whereas our substance is not cut downe , but the remnant of them the fire consumes .

There are divers readings and renderings of this verse ; first , some with an affirmative interrogation ; is not their substance cut downe ? that is , it is cut downe ; And then this verse is a continuation of the former discourse concerning the utter extirpation of the wicked ; The righteous are glad , they laugh them to scorne ; is not their substance cut downe ? and doth not the fire consume the remnant of them ? As if Eliphaz had said , Whatsoever they had of any substance or moment is cut downe , and if possibly there be any small inconsiderable remainder of them , fire ( that is , some devouring Judgement ) will meete with it , and make an utter end of it .

Innocens subsarnabit eos , quia non fuit succisa substantia nost●a &c. q. d. ut qui se & res suas salvas , illos autem penitùs igne illo divino videant jure absumptos . Bez : Secondly , Another understands this 20 ●h verse as a reason of the former ; the righteous are glad ( when the wicked fall ) the innocent shall laugh them to scorne , because our substance was not cut downe ; as if he had sayd , our safety will be matter as of praise to God , who hath preserved us , so of holy scorne and insultation over ungodly men , who longed to see our destruction , and sayd in their hearts , that surely our day was not onely comming , but hastning ; whereas indeed we see the day come upon them which burneth as an oven , and themselves as stubble . Wicked men are for the most part doubly disappointed ; first , by their owne fall , when they looked to stand ; secondly , by the standing of the righteous when they looke , yea , and long for their fall ; This double disappointment doth at once double their sorrow , and the joy of the Innocent , who laugh them to scorne , because their owne substance is not cut downe , but the remnant of them the fire consumeth .

Innocens subsannabiteos dicens , etsi non est succisa substantia nostra , tamen excellentiam illorum consumpsit ignis . P●sc : There is a third translation which makes these words the forme in which the innocent expresse their laughter at the wicked . When The innocent laugh them to scorne , they will thus bespeake them ; Whereas or Although our substance is not cut downe , yet the remnant of them , or the best , the excellency of them the fire hath consumed .

There is a fourth reading , which makes the second part of the Chapter begin with this verse . For hitherto Eliphaz hath been describing the sinfulnesse of wicked men , and the wrath of God upon them for their wickednes . Cum nondum abscinditur substantia nostra , & residuum illorum absumit ignis , assuesce quaeso cum illo . Jun: But here he is supposed entring upon a very serious exhortation to repentance , after this manner , or to this effect ; O Job , now while our substance is not quite out downe , and the fire consumeth the residue or the remnant of the wicked , acquaint thy selfe with God ; or apply thy selfe to God , as if he should say , before thou art cleane cut downe , before thou art utterly ruined as many wicked men have been heretofore , and now are , humble thy selfe and seeke to God , that thy sin may be forgiven , and thy wound healed . Some paralel this in sense with that of the Preacher , Eccle. 12.1 . Remember now thy Creator in the dayes of thy youth , while the evill dayes come not , nor the yeares draw nigh wherein thou shalt say , I have no pleasure in them . Thus Eliphaz is conceived exhorting Job , While our substance is not cut downe , while we are not totally undone , Quum subsistētia nostra non sit excisa , reliquias autem istorum ignis assumpserit . Tygur : Ita bene ut nihil melius . Bold : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , extant●a vel potius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quo subsistimus duramus , vel subsistantia nostra i. e. vita qua subsistimus , nam stare valet interdum superstitem esse . Drus : while the fire of Gods wrath is consuming the remainder of wicked men , doe thou acquaint thy selfe with God , and repent . And though our translation makes not this connection , yet it joynes fully in the sense of the Originall .

Whereas our substance is not cut downe .

So this verse is an elegant conclusion of the whole matter hitherto insisted upon by Eliphaz ; and he shuts it up in two parts ; first , shewing the state of the innocent , who are brought in speaking thus ; Our substance is not cut downe . strictly , That by which we stand or subsist , our substance or subsistence ; which some expound not by goods , but by life ; we may take it both wayes , our life , and that by which our life is maintained , or by which we and our families subsist , is not cut downe .

There is yet a difficulty in regard of the grammaticall sense of these words . For Eliphaz having spoken before in the third person plural , The righteous are glad , and the innocent laugh them to scorne , should ( as it may be thought ) rather have continued his speech in the same forme , and have sayd ; Whereas Their substance is not downe , but he puts it in the first person plural , Whereas our substance is not cut downe &c.

We may answer two wayes ; First , that it is usuall in Scripture to vary the number , while the same person or persons is or are spoken of ; take onely one Instance , Hos. 12.4 . He ( that is the Angel of the Covenant ) found him in Bethel , that is , Jacob. And there he spake with us . It should according to Grammar be read thus ; And there he spake with him . Having found Jacob in Bethel , he spake with him in Bethel . But we see both the person and number are varied , the former words running in the third person singular ( being meant particularly of Jacob , ) the latter in the first person plural , There he spake with us ; The Spirit of God thereby signifying , that , what God spake at that time to Jacob personally , he spake to all the spirituall seed of Jacob , whether of the Circumcision or Uncircumcision , virtually ; He so spake to Jacob as that the substance and effect of his speech reacheth downe to and hath an influence upon us , beleevers , who are his posterity according to the Spirit . Besides this , other Scriptures hold out the like variation of the number , as in the Text , which is the first answer .

Secondly , Eliphaz might purposely vary the number , that himselfe might put in for a share , and be numbred among those , who had obtained that sparing mercy , not to be cut downe while others were consumed . And so this reason of the change is purely spirituall , much like that last opened out of Hosea .

Whence note ; That the righteous are often preserved in common calamities .

( Psal. 20.8 . ) They are brought downe , and are fallen , but we are risen and stand upright , our substance is not cut downe ; God takes speciall care of his owne people ; they are under a promise ; there can be no greater safety , no better security then to be under a promise ; the promise is the best shelter in a storme , and the best shield against the dart . The Apostle Peter gives us two famous examples of this , ( 2 Pet. 2.5 , 6. ) God spared not the old world , but saved Noah &c. bringing in the flood upon the world of the ungodly . And having turned the Cities of Sodome and Gomorrha into ashes , condemned them with an overthrow &c. and delivered just Lot &c. From both which examples he concludeth ( v. 9. ) The Lord knoweth how to deliver the Godly out of temptation , and to reserve the unjust unto the day of Judgement to be punished . When judgement begins at the house of God , what shall the end of them be that obey not the Gospel of God ? as the same Apostle speaks ( 1 Pet. 4.17 . ) It is a sure argument to the wicked that they shall be judged , when they see God bringing judgements upon his owne house and people ; but the wicked are many times judged while the house and people of God are preserved and untoucht ; and when both good and bad , both the innocent , and the wicked are wrapt up in the same calamity , when they are ( as it were ) thrust together into the same furnace , the Lord makes a difference , they are not cut downe as the wicked are cut downe , nor consumed as they are consumed . When the righteous are cast into the fire they are purged but not consumed , but ( as it follows in the second part of this conclusion , shewing the state of the wicked ) The remnant of them the fire consumeth .

Fire in this place is not taken strictly , as opposed to water ; God indeed hath often made fire in kinde his scourge . And the Apostle Jude saith of Sodome , That it suffered the vengeance of eternall fire . But all the judgements of God are in Scripture compared to fire ( Mala. 4.1 . ) Behold the day cometh that shall burne like an Oven , and all the proud , yea all that doe wickedly shall be stubble , and the day that cometh shall burne them up , saith the Lord of hosts , that it shall leave them neither fruit nor branch . There is a burning , and not by fire ; There is so great a judgement and terror in fire let loose and breaking its bounds , that it may well signifie all judgements , or any thing that is terrible . ( Isa. 52.4 . ) As the fire devoureth the stubble , and the flame consumeth the chaffe , so their roote shall be rottennesse , and their blossome shall goe up as dust . Thus here , the remnant of them the fire consumeth , that is , the wrath of God appearing in some visible judgement consumeth the remnant .

But what is this remnant which the fire consumeth ?

I answer . First , we may expound it of persons . The remnant of persons , all that are left of their family , their children and posterity , their kindred and relations are taken away and consumed from off the face of the earth .

Secondly , We may expound it of things , the remnant of goods , whatsoever remaines of their estate , the odd ends , the very gleanings and leavings of their great riches and worldly substance , are all eaten up and brought to an end , so that nothing of them or theirs remaineth .

Thirdly , The remnant of them may be the remembrance of them . A fire shall consume their name and memoriall , they shall neve● be thought of nor spoken of any more with honour .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat illud quo quis alium excellit , ideo reliquiarum nomine impiorum excellentem & supra cūctos mortales ingentem foelicitatem intelligo . Pined . Fourthly , The word remnant , as it signifieth in the Original any thing which remaineth , so especially that which remaineth in way of excellency , or eminency ; not ( as we say ) the fagge end of a thing , but even the uppermost and best of it . So that ( after this translation ) the remnant of them , is the excellency of them , that which they thought most durable , and honourable , that which they looked upon as most substantiall and intrinsecall to their greatnes , that very thing the fire shall consume . So the word is used ( Psal. 17.14 . ) Deliver my soule from men which are thy hand , O Lord , from men of the world &c. whose belly thou fillest with thy hid treasures , they are full of children , and leave the rest ( or as we supply , the rest of their substance ) to their babes ; the rest , that is , the best ; their bellies are full of hid treasures while they live , that is , they have and use abundance of the things of this life themselves ; and they leave the rest ; he doth not meane the scraps or parings after they had filled their owne bellies , but by the rest or the remnant , ( t is the word of the text ) he meaneth the choicest of what they had ; even that they leave to their babes or children , when themselves must be gone and leave the world . Thus we may understand the word remnant in this place , not for a poore pittance , but for the best , the choisest things , for the flower and creame of all they had , even these things the fire shall consume , vengeance shall pursue and follow , till all be turned into smoake and ashes .

I have in divers other passages of this booke met with Texts shewing the utter consumption of wicked men , therefore I shall not stay upon it here ; onely take this briefe note .

That the Lord hath a different fire for the righteous and the wicked .

He hath a fire for his owne people , but it is a purging fire , a cleansing , a refining fire . Like that ( Mal. 3.3 . ) He shall sit as a refiner and purifier of silver . The Lord also hath a fire for the wicked , but it is a consuming fire . He kindles many fires upon them , and himselfe is a consuming fire to them . But it may be said , that God is a consuming fire also to his owne people ; for the Apostle speaking of himselfe and other beleevers , saith ( Heb. 12.29 . ) Our God is a consuming fire . I answer ; First , T is true , the God of Beleevers is a consuming fire , but he is not a consuming fire to beleevers ; even the hearts of beleevers ought to be over-awed with a holy feare of that in God , which they shall never feele from God . Secondly , God is sometimes a consuming fire to beleevers ; but it is onely to consume their corruptions , or their corruptible comforts ; He will never consume eyther their Graces or spirituall interests . These he will not consume whatsoever he consumes . But the whole of a wicked man is as combustible matter before him . There went up a smoake out of his nostrills , fire out of mouth devoured ( Psal. 18.8 . ) That is , God powred out wrath , which devoured them like a fire . Fire ( I meane naturall fire ) is a great devourer , it hath a strong stomacke , there 's nothing but pure Gold too hard for its digestion ; but mysticall fire , the fire of divine wrath is infinitely a greater devourer . Wrath kindles ma●y devouring fires , but wrath it selfe is the most devouring fire ; who can stand before it ? who can abide the heate and flames of it ? This is the Tophet prepared of old for the wicked ; This fire is able to consume branch and rush , the roote and top of the wicked in one day , and yet it will continue consuming them to eternity . The remnant of them the fire consumeth .

Eliphaz having thus farre prosecuted a description both of the unrighteousnes and of the ruine , both of the sin and punishment of wicked men , closely insinuating that Job was the man concern'd in all this large Discourse , he , in the latter part of this Chapter , turnes his speech into a serious Exhortation to move Job to repent , and seeke God , giving him many assurances and promises , that ( in case he did so ) it should not be in vaine ,

JOB , CHAP. 22. Vers. 21 , 22. &c.

Acquaint now thy selfe with him , and be at peace : thereby good shall come unto thee .

Receive , I pray thee , the Law from his mouth , and lay up his words in thine heart .

If though returne to the Almighty , thou shalt be built up , thou shalt-put away iniquity from thy Tabernacles &c.

ELiphaz having reproved Job for sin , and prest him with the remembrance of the Judgements of God against sinners : now turnes his speech into a serious Exhortation , mooving him to seeke the favour of God , and humble himselfe , Acquaint now thy selfe with him , and be at peace . From this course and method in which Eliphaz deales with Job , take this note .

That in dealing with sinners wee are not onely to threaten , but to perswade and propose the promises of peace to them .

Daniel dealt so with Nebuchadnezzer , yea though he had told him of a decree in heaven past against him ( Dan. 4.22.27 . ) yet he gives him faithfull counsell , and exhorts him to breake off his sins by righteousnesse , and his iniquities by shewing mercy to the poore , if it might be a lengthning of his tranquillity , or ( as we put in the Margin ) a healing of his errour . Hopes of mercy prevaile with many more then feare of wrath , and they are sooner led then driven unto Christ . Thus Eliphaz ; Acquaint now thy selfe with him , and be at peace .

This 21 verse containes two generall Propositions . First , a Proposition concerning duty , in the former part of the verse ; Acquaint now thy selfe &c. Secondly , Concerning mercy in the latter , thereby good shall come unto thee . This duty of acquainting himselfe with God , Promissionibus invitat amplissimis , quae & in se verae sunt & cum lege consentiunt , non tamen perpetuae ut Eliphaz pu●t . Merc. and being at peace with him is explained in the 22 verse . Receive , I pray thee , the Law from his mouth , and lay up his words in thine heart . That 's a good Comment upon , Acquaint now thy selfe with him , and be at peace . The Proposition of mercy , or the promises laid downe in the close of that verse , are drawne out in all the following part of this Chapter , in which Eliphaz by most ample Proposalls of good things , doth provoke Job to turne from those sinnes of which he supposed him guilty , and to returne to God .

Acquaint now thy selfe with him .

The Originall word which we render to acquaint , hath some variety of significations ; As first to be familiar with another . And so it is used by David ( Psal. 139.3 . ) to shew the Intimacie which God hath with all our wayes , workes , and thoughts ; O Lord ( saith David ) thou hast searched mee and knowne mee , &c. thou art acquainted with all my wayes ; As if he had said ; Lord , thou knowest my wayes infinitely more clearely and distinctly , then any of my neerest acquaintance , who converse with me every day . It is used 2dly to expresse the customary doing of a thing . ( Numb. 22.30 . ) Balaams Asse spake thus by a miracle , Was I ever wont to doe thus unto thee ? Hath it been my custome , or have I familiarly served thee thus , said the Asse , when he thrust Balaam against the wall .

Thirdly , To profit ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 profuit , commodus , aptus fuit . Profice cum deo . Rab. Mos . one of the Rabbines translates the Text thus ; Profit with God , as who should say , thou hast been an unprofitable servant to God all this while , be thou now profitable unto him , serve him and his Providences , advance his name and glory ; or thus rather , Thou hast but played the truant hitherto , be thou now a good proficient in the schoole of Divine doctrine and discipline under the holy precepts and various providences of God . We finde it applyed to that fence at the second verse of this Chapter ; Can a man be profitable unto God , as he that is wise may be profitable to himselfe ? Man cannot be profitable unto God , or adde any advantage to him by what he doth , but man may be profitable unto himselfe , or doe himselfe good in doing the good will of God ; yea God reckons it and rewards man for it , as if he had been profitable to him , when he acts as becomes a faithfull servant to him . So some expound it here , be profitable unto God , be a faithfull and industrious servant unto him : having received his talents , doe not lay them up in a napkin , hide them not in the earth .

Thirdly , Master Broughton read's thus , Reconcile thee now unto him . That 's Gospel language , like that of Paul ( 2 Cor. 5.20 . ) Now then we are Ambassadors for Christ , as though God did beseech you by us , wee pray you in Christs stead , be ye reconciled to God . So he conceives Eliphaz speaking here , I pray thee now reconcile thy selfe unto God . Master Beza reaches that sence fully , Returne into his favour , Redi cum ipso in gratiam . Bez : Accommoda te illi . Tygur : get into his heart againe ; God hath as it were lockt thee out of his heart , and shut the doore upon thee , now get in againe ; and the Tygurine reads very aptly , Accommodate thy selfe to him , that is every way suite thy selfe go 〈◊〉 , thou hast heretofore been humorous , or hast followed thine owne spirit , and hast labour'd to please thy selfe , now Accomodate thy selfe to him , or comply with him in every thing , be no more at thine owne but at his dispose . All these renderings comply well both with the words and the generall scope of Eliphaz in this part of his discourse . Our translation fully joynes with the first of them .

Assuesce cum eo . Pagn . Reg. Vatabl. Acquaint now thy selfe with him .

Get into a familiarity with God . The word implyeth a likenes , or a suitablenes between two in their wills and affections , in their wayes and counsells ; for from likenesse in these familiarity or acquaintance doth arise . So that Eliphaz here speaketh to Job as one that had estranged himselfe and departed from God , as one who had broken off Communion with God ; and so he must needs have done , had he run such a course of wickednes as Eliphaz charged him with , in the former part of this Chapter . Therefore upon that supposition he gives Job wholesome advice , Acquaint not thy selfe with him .

Hence observe ; First , That as man by nature is a stranger from God , so every act of sin , especially great and continued actings of sin breed a further estrangement from God .

We act the part of nature every time we sin , and that in a proportion brings us back in some degree to what we were by nature , strangers unto God . A godly man ( who hath had acquaintance with God ) sinning puts back his acquaintance , & a distance grows between God and him . Beleevers after great sins and follyes committed , are not forward to come into the presence of God , they have a kinde of listlesnes to duty , a listlesnes to prayer , and to all acts of communion with God . And God himselfe appeares as if he did not much care for them when they come , they have not those Communications from God which he usually vouchsafeth his , God doth not give them the meeting as formerly ; they doe not finde the Lord presently , though they seeke him earnestly . So that both wayes there is an Estrangement ; sin separates between God and the soule , not onely judicially but naturally . If God should not depart from sinners , or command them to depart from him , yet they would of themselves depart from him . It is not possible for one , who willingly lives in sin , to live willingly in the presence of God ; For as to be cast out of the presence of God , is the extreamest punishment of wicked men , so also is their being in his presence . The same thing is both their desire and their punishment . They are punished with a departure from God , and they desire nothing more then to be out of his presence .

Acquaint thy selfe now with God .

Secondly , Whereas Eliphaz exhorting Job to repentance , counsells him to acquiant himselfe with God .

Observe ; That Repentance is the renewing of our Communion or acquaintance with God .

As sin is a turning from God , so repentance is a returning to God ; 't is a change first of our minde , and then of our way . Impaenitency brings the soule into an acquaintance and unholy familiarity with Satan ; Repentance brings backe the soule into its former acquaintance , and holy familiarity with God . As the first conversion ( which is from a state of sin ) so the second and every renewed conversion ( which is from our falls into sin ) renewes our converse with the most high .

Thirdly , take this generall observation ; A godly man is ( as we may say ) one of Gods Acquaintants or familiars .

God calleth Abraham his friend ; friendship cannot be without familiarity , there must be acquaintance before there can be love , if therefore there be friendship and love between God and man , there must be Acquaintance ; we cannot love eyther persons or things , while unknowne .

But it may be said , how can wee , who are at such a distance , Acquaint our selves with God ?

I answer , wee ( who of our selves are a 〈…〉 by the bloud of Jesus Christ , and being thus made nigh in our state , wee draw nigh or acquaint our selves with him by severall Acts. As first , To thinke or meditate of God , is to acquaint our selves with and draw nigh to God ; meditation is an inward discourse and converse with God , it is a Soliloquie between God and the soule ; acquaintance is got by Conference : when friends meet and confer , that doth not onely begin , but confirme , strengthen , and highten their acquaintance . Saints have many thoughts of God , and that 's their acquaintance with God . How precious are thy thoughts to mee , O God! ( saith David , Psal. 139.17 . ) how great is the summe of them ! when I awake I am still with thee . How was David still or ever with God ? He was so in his thoughts , and meditations , in the actings & goings forth of his soule to him . Now he that is still or ever with a person , must needs be acquainted with him , I am still with thee , alwayes meditating upon thee . We finde him againe in the same holy frame ( Psal. 63.5 , 6. ) My soule shall be satisfied as with marrow and fatnes , and my mouth shall praise thee with joyfull lips ; while I remember thee upon my bed , and meditate on thee in the night watches . As the Lord is ever thinking upon his people , they are written upon his heart , and graven upon the palmes of his hand , and when his outward actings towards them are such , as may seeme to intimate that his heart is withrawne from all intimacy with them , yet even then he thinks most of them . This he acknowledgeth concerning Ephraim ( Jer. 31.20 . ) Since I spake against him I doe earnestly remember him still . Since I spake against him , that is , since I spake against him by words of rebuke and correction , since I spake against him by rods of chastisement and correction , ( as Ephraim found and confessed he had Thou didst chastise mee and I was chastised ) since I spake thus against him , I do earnestly remember him still . I remember him , and I remember him strongly , my heart is much upon him . And when the Lord saith thus , wee are not to understand it , as a man will remember an Enemy , when he speaks against him ; hee 'le remember him indeed , and that earnestly to plot mischiefe against him , and to execute his revenge ; but the meaning is , I remember him in mercy , my affections goe out to him , my bowels are moved towards him . Such is the remembrance which God had of Ephraim , even when he was speaking against him and smiting him . Now as the Lord doth remember his people at all times , and earnestly remember them at sometimes . So his people in their proportion doe earnestly remember the Lord , they minde him often , they would minde him alwayes , they like to retaine God ( which the natural man liketh not , Rom. 1.28 . ) in their knowledge , or to acknowledge God ; They have not some flitting transient thoughts and acknowledgements of God ( as a carnall man may have ) but they fix and retaine God in their thoughts & acknowledgements , they thinke of God , what he is in his nature , they thinke what God is in all his perfections , they meditate of all his glory , of his justice , of his mercy , of his faithfulnes , of his power , of his truth , of his unchangeablenes , of his all-sufficiency , they acquaint themselves with God in all these ; for indeed we are never acquainted with God , till we come to a distinct knowledge of him in all these parts of his glory , which yet are all but one and the same glorious God . To know onely in generall that there is a God , is not to acquaint our selves with God ; our acquaintance with him consists in a spirituall and fiduciall knowledge of all his revealed perfections , so farre as it is possible or lawfull for man to search and know . To be acquainted with any man , notes more than a generall knowledge of him , how much more to be acquainted with God .

Secondly , Wee acquaint our selves with God , not onely when wee study his nature , or what he is , but when we study his workes , or what he hath done , God is visible in his workes . That his name is neare , his wondrous workes declare ( Psal. 75.1 . ) Wee may acquaint our selves much with God in the workes of Creation , but more in the workes of Providence , in those wee may most legibly read his name , that is , his greatnes and power , as also his goodnes and mercy .

Thirdly , Wee acquaint our selves with God in the study of his word ; there he hath made a full discovery of himselfe and of his will ; O how I love thy Law ( saith David ) my meditation is in it might and day . The word of God is the demonstration of the holines of God . There he hath set forth himselfe , how just , how pure , and how gracious he is . The word is a glasse in which God is seene , therefore acquaint thy selfe with the word of God , and thou shalt be acquainted with God ; reading and hearing the word of God is our going to God for Counsell , as wee acquaint our selves with a man when we goe to him , and aske his advice and counsel in any matter , or consult his bookes ; so every time we eyther read or heare the word of God in faith , we are asking counsel of God , and so acquainting our selves with him .

Fourthly , Wee , especially , acquaint our selves with God in prayer . That is nothing else but the opening of our hearts to God , a declaring of our wants to him , Prayer is the ascending , the lifting up of the soule to God , therefore in prayer wee acquaint our selves with God .

Fifthly , Our daily holy walking , is a daily acquainting our selves with God , every step of a holy life is both towards and with God ; the life of Enoch ( who was too holy for a life here on earth , and therefore he was translated that he should not see death , his life I say ) is described thus , Enoch walked with God ( Gen. 5.24 . ) God and Enoch were like two familiars or intimate friends walking together ; And because he took so much delight in Gods acquaintance , God took him from all acquaintance with men ; so saith that text ; Enoch walked with God , and was not , for God tooke him . He was so taken with God , that God took him , or as the Authour to the Hebrews saith , translated him ( ch. 11.5 . ) He was before translated from nature to Grace , & he proved so great a proficient in that schoole , that he was translated from Grace to Glory ( as it were per saltum , ) by a leape over the grave ; for he saw not death ; From which sad vision , but one more ( that I read of in all the Scripture , Elias by name ) was excused before he was admitted to the beatificall vision . Holy walking is the summe of all our acquaintance with God ; and our fullest acquaintance with God is but the issue of our holy walkings .

To draw towards a close of this poynt ; wee may take notice , That there is a twofold acquaintance with God ; First , from necessity , when wee come to him and desire to have to doe with him , prest with our owne wants , feares , or afflictions ; of this the Prophet speaketh ( Isa. 26.16 . ) Lord in trouble have they visited thee , they have poured out a prayer when thy chastening was upon them . And of this the Psalmist speake ( Psal. 78.34 . ) When he slew them they sought him , and they returned and enquired early after God : neverthelesse , they did but flatter him with their mouth , &c. These make God their refuge not their choice ; They , I grant , who have made God their choice in good times , may comfortably make him their refuge in evill times . But to neglect God while it is well with 〈◊〉 , and onely to run to him when it is ill with us , or to have our evills and burdens removed , is to acquaint our selves with God , because we cannot choose , or because we cannot be without him , not because we have chosen him , or desire to be with him . As there is a patience , so there is an acquaintance , perforce . Though God doth not refuse acquaintance with many poore soules , when their necessities drive them to him , yet it is best to acquaint our selves with him for the love we beare to him , or the desire we have to enjoy him , rather then ( though we all have need of him , and are bound to come to him because we have ) for the need we have of him . And therefore , secondly , there is an acquaintance with God from pure love . As when we come to a friend , having nothing to do but to see him , & to renew or strengthē our acquaintance with him . Wee doe not come to load him with our cares , or advise with him about our businesses , or desire a curtesie of him , but , meerly & purely to shew our love to him . Thus to come to God when we are not prest with feares , nor pincht with wants , nor clouded with doubts , nor vexed with troubles , is the most noble & ingenuous way of acquainting our selves with him . When we ( as it were ) make a Journey to God , having nothing to doe with him , but to visit him and to desire further communion with him , nothing to do with him but to behold his excellency and his glory , nothing to do with him , but to tell him what our hearts are towards him , how we love him , how we depend upon him , how we desire to please him , and to commit our wayes to him , to acquaint God with those things which onely concerne our holy walking with him , this is to seeke pure acquaintance with him . The Lord saith of Abraham his acquaintant or friend ( Gen. 18.17 . ) Shall I hide from Abraham the thing that I am about to doe ? I should not deale with him as with my friend , if I did so . A friend who is as our owne soule ( Deut. 13.6 . ) should know all that is in our soules . Now as God ( whether we will or no ) is acquainted with all that is in our soules ; So a soule acquainted with God , will let him know all ; shall I hide from God the thing that I am about to doe ? shall I not tell him how it is with me ? To acquaint our selves thus with God is a sweete and precious duty . Much might be said about it ; I shall onely adde these two things ; First , That all our acquaintance with God must be had through the mediator ; There is no getting neere the Father but by the Son . Secondly , That the more we are acquainted with God , the more we are transformed into his likenes . Some have altered the habit of their bodyes , yea , the dispositions of their mindes by long acquaintance with others ; and have looked or appeared like them , by often looking upon or being with them . When Moses had been forty dayes in the Mount talking with God , his face shone , some rayes of a divine glory darted out from him , so that Aaron and the children of Israel were afraid to come nigh him ( Exod. 34.30 . ) And thus every one who gets up into the Mount by faith , and acquaints himselfe with God , gets somewhat of God , which will draw a reverence upon him among men . As when Christ shall appeare hereafter to us in glory , we shall be like him ( saith the Apostle John 1 Ep: 3.2 . ) for we shall see him as he is ; so according to the sight which we have of and our acquaintance with Christ in the wayes of grace here , will our likenes be unto him . The more we are with God , the more we have of God . Acquaint now thy selfe with him , and be at peace .

There is a threefold Interpretation of this clause .

Inperativum p●o futuro passim in hac lingua . Merc : Quando Hebraei dicunt pax tibi , significant id quod Graeci tribus verbis enunciant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quorum primum ad animum refertur , secundum ad corpus , tertium ad actiones externas . Drus . First , it may be taken as an Effect of what was said before , Acquaint thy selfe with God , and be at peace , that is , If thou acquaint thy selfe with God , thou shalt have peace . So in the Hebrew often the Imperative mood is put for the future tense , as , Doe this and live , ( according to the tenure of the Covenant of works ) that is , Doe this , and thou shalt live , So acquaint thy selfe with him , and be at peace , that is , thou shalt have peace . Peace comprehends all good ; good of the minde , good of the body , good of the estate . When the Hebrewes say , Peace be unto you , they say as much in that one word as the Greeks say in three ; whereof the first respects the welfare of the minde ; the second , the welfare or health of the body ; and the third the successe of all our affaires and undertakings . So that while Eliphaz saith to Job according to this reading , Thou shalt be at peace , it is a promise of all manner of good flowing in upon the renewing of his acquaintance with , and his returning to a reverentiall converse with God . But becuse this promise followes in the next words , thereby good shall come unto thee , therefore I understand this clause as a duty , and not as a promise Acquaint now thy selfe with him , and be at peace . To be at peace , is a distinct duty from that of acquainting our selves with God , yet necessarily following upon it ; The words may have these two things in them .

First , Be at peace , rhat is , Sedatiore animo esto . Bez : Acquiesce in castigationibus dei satis repugnâsti ; satis protervè reluctatus es , ergo mitesce . be quiet and content under the chastning hand of God , doe not murmure , doe not repine . Thou hast strugled enough already , now lay aside all impatiency and passion , all discontents and animosities , as doe not rage and rave , doe not distemper and discompose thy selfe as thou hast done ; There is a storme upon thee , but be thou of a calme and quiet spirit , kisse the rod , be not angry with it ; wee may expresse this frame by that which the Apostle Peter makes the chiefe adorning , or ornament of a woman , that she be of a meek and a quiet spirit , which with God is of great price ; As meeknes is a Jewell of the greatest price that women can weare ; so it is a most rich and precious Jewell for a man to weare ; and as at all times , so then especially meeknes and peaceablenes of spirit becomes man , when God seemes to come in anger and to be at warre with him . Bildad sayd of Job ( Chap. 18. v. 4. ) He teareth himselfe in his anger ; As if he had sayd , the man's mad or distracted ; now Eliphaz adviseth him , Be at peace , be quiet ; This is a good interpretation , and wee may note from it , That it is our Duty to sit downe quiet and satisfied under the saddest dispensations of God .

A submitting spirit under an afflicting hand , how comely is it ! To be at peace in our selves , when all is unquiet about us , how blessed a sight is it ! there are some who trouble themselves a great deale more than all the troubles that are upon them can . Man is naturally a very unquiet creature , an angry peece of flesh , when God is angry , he is apt to storme : till his heart is subdued to God , he cannot beare the hand of God . Wicked men naturally ( as the Prophet Esay found them , Chap. 51.20 . ) are like a wilde Bull in a net● , full of the fury of God ; and not onely so , but full of fury against God , throwing up the dust , and moyling themselves when the nett of God hath caught them , or when God hath caught them in his net . God catcheth his owne people in his net many times as well as the wicked . His owne people are like a dove in a net , but the wicked are like a wild Bul in a net . I grant , the Doves will flutter a while when the net hath caught them . Impatiency doth often breake out in the best of Saints : it is a hard thing to keep the heart quiet within while our estate is unquiet without , and to be at peace in our selves , when God seemes to be at warre with us . It is hard for us to hold our peace , much more to be at peace in an afflicted condition ; yet this lesson , though very hard , Saints have learned . David saith ( Psal. 39.9 . ) I was dumbe , I opened not my mouth , because thou didst it . His was not a sullen silence , but a patient silence . He had not a word to say against God , when God speake hard words against him , yea , when God was at blowes at sharpes with him . Paul also had learned in every estate to be content ( Phil. 4.11 . ) how ever the world went with him , he was at peace .

Cum e● pacem habe , in gratiam redi qui nunc alienatus es , & velut hostis . Secondly , Be at peace , may refer unto God , and so it is but the heightening of our acquaintance with him ; for , first there must be an acquainting , and then a making up of peace ; when friends fall out , they must first speake with one another , before the breach can be healed , if they doe not treate , there can be no reconciliation . After treating comes peace ; As peace is the fruit of the lips ( Isa. 57.19 . ) when God treates with man by man , so when man treats with man , and when man treats with God . Acquaint now thy selfe with him , call for a treaty , and therein make thy peace , Be at peace with him , do not any longer continue thy unholy warre with God . Eliphaz supposing Job as a man setting himselfe against God , had reason to bespeake him thus .

Hence note .

That till wee doe acquaint our selves with God , wee can have no peace with him .

The wicked are like the troubled Sea , whose waves cast up mire and dirt ; there is no peace to the wicked , saith my God ( Isa. 57.21 . ) why no peace to the wicked ? the wicked have no acquaintance with God , they are strangers , they are afarre off from God , and God beholds them afarre off , therefore there is no peace to them : if they have any peace , it is a false peace , a deceitfull peace , or it is but a short peace , which will quickly break out into a warre againe when once Conscience is awakened , when that sleeping Lyon is rouzed , what will become of all their peace ? they will then ●●●d , indeed , that their soule is among Lions ; and that they have been onely secure , not safe , or that theirs hath been at best , a tr●●e onely , not a peace ; no peace till acquinted with God , and no acquaintance with God can produce peace , but that which is by Jesus Christ ; He is the Peace-maker , who is also the Mediatour ; sinners cannot have peace by any immediate acquain●●●●e with God , for he is a consuming fire , and sinners standing alone are but as dry stubble before him . When wee are made nigh to or acquainted with God by the blood of Jesus Christ , then ( and not till then ) are we at peace with him . Acquaint thy selfe with him , and be at peace : no peace without acquaintance with God , no acquaintance with God but by Christ , therefore no peace but by Christ .

Secondly , Observe ; That God is ready to give peace to or to be at peace with those that acquaint themselves with him .

Acquaint thy selfe with him , and be at peace ; as if he should say , ●●ou shalt certainly be at peace with him , if thou doest but acquaint thy selfe with him ; for the Lord will not alwayes chide ; his love is everlasting , but his anger towards his c●●●●●es but fo● a moment ; As the wisdome of God in man , so much more the most wise God , is Gentle , and easie to be entreated . The Lord is found of those who seeke him not ( Isa. 65.1 . ) Surely then he will be found of those that seeke him ; he is not implacable , no nor inexorable . The Lord hath declared himselfe full of Compassion to returning sinners , so full of compassion that he seeks the acquaintance of sinners , and beseeches them to be reconciled to him , much more will he be acquainted with them who beseech him that they may be reconciled to him . Fury is not in me ( saith the Lord , Isa. 27.4 , 5. ) who would set the bryars and thornes in battel against me ? that is , who would be so foolish as to encourage sinfull men to be so foole-hardy as to stand out against me , or contend with me , for alas , ( as it followes in the text ) I would goe through them , I would burne them together . There 's no dealing with me upon those termes ; but I will tell you upon what termes a 〈◊〉 may deale with me ; Let him lay hold of my strength , that he ●●y make peace with me , and he shall make peace with me , that is , he shall n●● loose his labour , he shall find peace , if he take hold of my str●●gth . One would thinke he should rather have sayd , let him take hold of my mercy and goodnes , but he saith , Let him take hold of my strength . To oppose the strength of God is most dangerous , but by faith to take hold of it , that 's both the duty and the priviledge of an humbled sinner . Proud sinners oppose the strength of God , humbled sinners take hold of it , as their strength . As a man seing another whom he hath offended , but is unable to resist , or make his party good with him , with much submission takes hold of his arme or weapon , endeavouring by earnest suit to stay him from smiting . And indeed to take hold of the strength of God , is to take hold on his mercy ; The strength of God to save sinners lyes in his mercy , and that mercy is in his Son , who is his strength to save sinners ; if a sinner lay hold of this strength , the mercy of God in his Son , that he may make-peace with God , if this be his designe he shall make peace , there shall not be a treaty with God in Christ for peace in vaine ; if a sinner should take hold of the strength of his owne righteousnes & performances , if he should take hold of the strength of all the Angels in heaven , he could not make peace with God , nor would God agree with him upon those termes . Such a soule must returne ( re infecta ) without his errand . God is ready to be at peace with 〈◊〉 , but we must have our peace in his way , not in our owne . Acquaint now thy selfe with him , and be at peace . And this peace , whether in our selves or with God , is no light or unprofitable thing , as Eliphaz to provoke Job to pursue and seeke after it , tells him in the last words of this verse .

Thereby good shall come unto thee .

Thereby ; whereby ? or by what ? what is it that shall procure , or produce this good ? The answer is at hand . Thy acquaintance with God , thy being at peace will procure all good things for thee Acquaint thy selfe with him , and be at peace : be at peace in thy own spirit , be quiet ; be at peace with God , be reconciled , every way good shall come unto thee . Mr Broughton renders , Prosperity shall come unto thee , the sence is the same . Others read , in stead of , good shall come unto thee , thy comings in shall be good , thou shalt have a good reven●●●ood income : Proventus tuus erit bonus . Drus . whereas before evill came upon thee , now thy co●●●gs in shall be good . This also is of the same meaning with our translation . I shall not need to stay upon the opening of the words , there is no difficulty in them .

From their dependance , in that he saith , Acquaint thy selfe with him , and be at peace , so shall good come unto thee , These words are brought in by way of inference upon the former , whence

Observe .

That when wee are estranged from God , good is estranged from us .

God can stop the Influences of all our mercies from us , he can lay an embargo upon all Creatures from bringing any good to us , the there be store of treasure and rich Commodity in the place , yet he can barre up all , that no good can come unto us ; yea , the Lord in such cases doth often lay a stop upon the spirit of prayer in his own people , and when the heart is stopt that we cannot pray , then usually good is stopt and kept back from coming to us ; Prayer is that which fetches in mercy and good things through the love of God in Jesus Christ . Prayer may have a twofold stop . First , prayer may have a stop in the heart ; secondly , Prayer which comes forth of the heart may have a stop in heaven , the Lord doth even shut out-prayer sometimes , and when prayer is shut out , no good can get out to us . Prayer is sent upon a message to heaven , and if our messenger be shut out of doores and not admitted in , what answer can we expect by his message . And the Lord as he doth stop such from the receiving of further good , so from the receiving of good by what they have already . Wee may have that which in the nature of it is good , and yet have no good by it ; God can stop the creature in our hands , that it shall not at all give us any Comfort , as well as he can stop any creature-comfort from comming into our hands . Unlesse the Lord ( in one sence ) stop the creature , it quickly leakes out all the Comfort which he hath put into it , and proves to us indeed , what sin hath made it , a broken Cistern ; And unlesse the Lord open the creature , the creature cannot give forth that good which it hath ; It will be to us as a Cisterne without a vent to passe out the water for our use . There 's many a one who hath enough in his hand ( take it in any kinde ) but he enjoyes nothing of it , because the Lord locks up the conduit , or the cisterne , and then how much good soever there is in it , there 's none for him . It is all one to us , whether we have onely a broken Cisterne for our portion , or a Cisterne alwayes lockt up ; for as the one lets all the water run out , so the other holds all the water in ; we are as farre from good , if our Cisterne hold all , as if it held nothing at all . It is then not onely our duty and our holines to acquaint our selves and be at peace with God , but our wisdome and our interest ; For it is as he pleaseth , alwayes , and usually as we please him , that eyther we have any thing that is good comming to us , or that any good commeth to us by that which we have .

Secondly , Note ( which is a Corallary from the former observation ) That the renewing of our Communion with God , and making peace with him , is followed with all manner of mercies and good things .

So shall good come unto thee . There was never any man a looser by acquaintance with God ; Gods acquaintance is a gainfull acquaintance ; Our acquaintance with God , should we consider it abstractly and separate from all benefit but his very acquaintance , yet that is benefit enough ; God is the chiefest Good , and therefore when we enjoy him , we enjoy all Good . The enjoyment of God himselfe is infinitely more then the enjoyment of all created good things that come from God . Friends are sometimes in those heights of friendship and noblenes of spirit one to another , that they count the enjoyment of one another to be more then all the benefits they can heape upon or reape by one another ; it is your good Company , saith such a friend , and your acquaintance that delights me more then all the good you can bestow upon mee . And is not God much more so to us ? Thus ( I say ) acquaintance with God alone is all good ; but besides ( as the poynt leads us to consider ) God gives out good things from himselfe , to all his holy acquaintants , temporall or bodily , good comes to us by his acquaintance , and so also ( and that chiefly ) doth spirituall or soule good . Acquaint thy selfe with God , and the dewes of grace , showers of the Spirit shall fall into thy bosome . Acquaint thy selfe with God , and spirituall Comfort shall flow in unto thee , spirituall strength shall flow in unto thee , thy soule shall be filled as with marrow and fatnes . And as good shall come to thee in person , so to thine ; to thy family and posterity good shall come . And as God will cause good to come to such , so to stay and abide with them . As good comes , so good continues according to the command and commission which it hath from God . Thus he promised in the Prophet ( Isa. 48.18 . ) in case his people had harkned to his commandements ; Then had thy peace been as a River , and thy prosperity as the waves of the Sea . Thy peace and prosperity had not been as a Land flood or Brooks of water which faile in summer when we have most need of them , ( all worldly things are apt to doe so ) but they should have flowed perpetually as a river doth , which is fed by a constant Spring , or as the Sea doth which is the feeder of all Springs . A godly man gets not onely a large portion of good things , but a lasting portion , yea a portion of those good things which are everlasting , by acquainting himselfe with God . And because by acquaintance with God so much good comes to us , Therefore Eliphaz presseth Job further to it in the next verse .

Vers. 22. Receive , I pray thee , the Law from his mouth , and lay up his words in thine heart .

Receive , that is , learne from his mouth ; he that teaches gives , Dat Magister quando docet , capit discipulus quando discit . Drus . and he that learnes receives ; and the Hebrew word which we render here to Receive , signifies not ordinary receiving , but receiving with an earnest desire ; yea , it implyeth a kinde of violence in desire , such as they have who take spoyles in warre . They fly upon the spoyle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verbum hoc ad praedam quae cum violentia tollitur referri potest . and catch it with as much eargernes as they wonne it with courage . So Receive the Law from his mouth . David saith , I have rejoyced in thy word , more then they that finde great spoyles , ( Psal. 119.162 . ) O how strongly did his heart run out to the word ? And there is an Elegancy also in it , that this word which signifies to receive the Law , Ex hac radice dicitur doctrina . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quase accepta vel accipienda , quia sc: lex debet accipi grato & lubenti animo . doth also signifie the Law or doctrine to be received . ( Prov. 4.2 . ) I give you good doctrine , forsake you not my Law . The word which is there used for doctrine is the same that ●s here rendred to receive , the reason is , because wholsome doctrine ●s worthy to be received , and ought to be received willingly , chearfully , and gladly , and therefore the Gospel which is the highest and most precious doctrine is called an Acceptable doctrine ; This is a faithfull saying , and worthy of all Acceptation ( 1 Tim. 1.11 . ) The Gospel is worthy not onely of Acceptation , or of great , but of all Acceptation , and that from all men , even from the Greatest ; And so also is the Law ; for , as shall be opened further afterwards ; the Law in this place comprehends the Gospel also . Receive the Law at his mouth .

Further , The word which we expresse Receive , is rendred by some to buy ; we may connect both sences here , Receive the Law as a thing bought and carry it home with thee . That of Solomon ( Prov. 23.23 . ) suites it well ; Buy the truth , and sell it not ; Truth is a Commodity the trade whereof goes but one way ; all Civill Trades and Merchandizes are continued by buying and selling , but this spirituall trade is continued by buying onely , without selling ; it will be our profit to have this Commodity alwayes upon our hands , or rather alwayes in our hands . Thus here ; Receive the Law at a price , buy it , and keepe it ; not that the Lord doth expect any price from us , or that we can bring any thing to him valuable for it . We buy it , when we take paines for it , when we doe our utmost endeavour to receive the truth , when we receive the truth , not onely as it is offered and brought home to us , but when we goe out for it , and seeke after it in all the meanes which God hath appoynted as conveyances of it , that 's buying the Law of truth .

Receive the Law .

Againe , We may profitably consider a double derivation of that word which we trenslate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 explorare aut circumquaque lustrare , quia lex universa est diligentèr observanda , ne q●is in uno offendat . Law . Some say it is from a roote that signifies to behold or Contemplate , to Consider , to looke about ; and the Law is well exprest by a word of that sence , because the whole Law is diligently to be observed and considered , looked into , and meditated upon , wee are alwayes to behold it , and that in every part . For the whole Law is copulative , and he that offends in one part offends in all . David speaking of the righteous man , ( Psal. 1.2 . ) saith , hee meditates in the law of the Lord day and night . What 's meditation ? but the Inward view of a thing , or the beholding it with an Intellectuall eye ; meditation is the continuall turning of things over in the minde , to behold the excellencies and perfections that are in them .

A radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod est p●uere irrigare ; quare commune & fere idem est nomen , pluviae Doctoris & legislatoris . Secondly , Say others , it proceeds from another radicall word , that signifies to raine , and that not onely some small drissling dewing raine , but full showers , or as we say to powre downe ; and in the Hebrew , the same word signifies , to raine , and to teach , because teaching by the word is like raining , or the sending downe of raine . The Apostle ( Heb. 6.7 . ) alludes to it . For the earth which drinketh in the raine that commeth oft upon it , &c. by the earth he meanes those who heare the word or doctrine , which comes downe upon them like raine to soften their hearts and make them fruitfull . There are two other Texts of Scripture very suitable to this Exposition ( Esay 30.20 . ) Though the Lord give you the bread of adversity , and the water of affliction , yet shall not thy teachers be removed into Corners any more , but thine eye shall see thy teachers . Thy teachers shall not be removed , so wee render : but strictly from the letter of the Hebrew we may read it thus ; 〈◊〉 elongabit ●●viam . Though the Lord give thee the bread of adversitie &c. yet shall not thy raine be removed from thee . It may seeme strange that they should have the bread of adversity , and the water of Affliction , and yet have also raine , which naturally causeth the earth to bring forth bread , and fills the pooles with water . But the Prophet who speakes of corporall bread and water in the former part of the verse , speakes of spirituall raine in the latter , making this so full a compensation to the people of God , for the want of other two , that they should have no cause to complain of it . As if the Prophet had said , Though you are cut short in outward things , yet you shall not be shortned in spiritualls , the raine of holy doctrine shall not be removed from you , or as we translate , thy teachers shall not be removed &c. Some amongst us would have the teachers of holy doctrine removed , lest by feeding them the bread & water of the Land should fayle , as if the charge of publick preaching the riches of the Grace of Christ would be an undoing , or at least an impoverishing of the Nation . Whereas ( I touch it onely by the way ) the Prophet comforts the people of God in the midst of all their wants & outward afflictions , that they should not want the presence of their teachers , nor the showers of holy instruction by them . Againe ( Joel 2.23 . ) Be glad O Zion , and rejoyce in the Lord your God , for he hath given you the former raine moderately , and he will cause to come downe the raine , the former raine and the latter raine in the first month . That which we render , ( The former raine moderately ) others translate , a Teacher of righteousnes , Sanctè colludit propheta nominibus doctoris seu legislatoris & pluv●ae , seu imbris maturini & serotini . or according to righteousnes ; so you may finde in the Margin of your larger Bibles . And that 's the great mercy which Zion is to rejoyce in ; for can we thinke that Zion , the children of Zion should be called so earnestly to rejoyce meerly in natural raine , or the effects of it ; because of the abundance of Corne and Wine and Oyle , which the earth well watered usually produceth ? This is too poore a thing ( considered alone ) for Zion to rejoyce in ! Zion or the people of God doe and must confesse themselves unworthy of the least outward mercy , even of a shower of raine , or of a sheafe of corne , and they ought to praise God , and be very thankfull for these ; But these are not properly , the matter of Zions gladnesse and rejoycing . In these the world rejoyceth , Who will shew us any good ( Psal. 4.7 . ) they are for Corne , and Wine , and Oyle , but Lord ( saith David ) lift up the light of thy Countenance upon me ; Thou hast put gladnes in mine heart , more then in the time that their corne and their wine encreased ; As if he had said ; Worldly men rejoyce in corne and wine ; but I rejoyce more in the light of thy countenance . The light of the favour of God , and the light of the knowledge of God , are the chiefe matters of a beleevers joy . And this light of holy joy comes in usually with and by the raine of that doctrine , which falls upon us from the mouth of God in the teachings of his divine Law. Receive the Law from his mouth .

But you will say , What is this Law which comes downe like raine from heaven ? and which we are to receive from the mouth of God .

I answer ; The Law may be taken two wayes .

First , Strictly for the ten Commandements , or the five Bookes of Moses , which are called the Law.

Secondly , More largely , and so the whole word of God is the Law. Christ himselfe calls the Booke of Psalmes the Law two or three times in the new Testament ( Joh. 10.34 . ) Jesus answered them , is it not written in your Law , I have said yee are Gods ? where was that written ? in the 82d Psal. v. 6. And so againe ( Joh. 15.25 . ) But this cometh to passe , that the word might be fullfilled that is written in their Law , they hated me without a cause . What Law doth he meane ? those words we finde ( Psal. 35.19 . ) Take one text further ( 1 Cor. 14.21 . ) In the Law it is written , With men of other tongues , and other lips , will I speake unto this People . Where is that written ? ( Esay 28.11 . ) So that the Law , in a large sense , is taken for the whole body of the word of God , or for the general Revelation of the mysterie of his will ; in which sense wee may say the Gospel is the Law ; And the Gospel is expressely called the Law ( or rule ) of faith ( Rom. 3.27 . ) So that by Law here we may understand whatsoever the Lord hath given us , eyther as a rule of life , or as a rule of faith . The Seaventy translate Eliphaz speaking in that latitude , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Receive whatsoever God delivers , declares , or puts forth . Receive , I pray thee , the Law from his mouth .

From whose mouth ? from the mouth of God ; how can that be ? Indeed Moses went up into the Mount , and was with God fourty dayes , and there received the Law from his mouth ; but could Job Receive the Law from his mouth as Moses did ? I answer ; If God had called him to it , as he did Moses he might . But that 's not the purpose of Eliphaz . Neither are wee ( I conceive ) to understand him of such a Receiving from the mouth of God , as the old Prophets had who received the minde of God by Immediate Inspiration , & dictates from God himselfe : for though they were not called up solemnly into a Mount ( as Moses ) to receive the Law , yet the Spirit was sent to make knowne the minde of God to them . And in that sence the Prophet Jeremiah is said to warne King Zedekiah from the mouth of the Lord ( 2 Chron. 36.12 . ) And he did that which was evill in the sight of the Lord his God , and humbled not himselfe before Jeremiah the Prophet speaking from the mouth of the Lord ; that is , he received a word from God by an Extraordinary Revelation to carry unto the King , who yet humbled not himselfe . And so ( Esay 30.2 . ) the Lord complaines of his people that walked to goe downe to Aegypt to strengthen themselves with the strength of Pharaoh &c. and yet had not asked at his mouth , that is , had not asked direction in the thing according to the wayes of Revelation then in use , by enquiring of the Prophets , or of the high Priest ; And the Lord tels the Prophet Jeremy ( Ch. 15.19 . Prophetae sunt quasi os dei quia per ipsos loquutus est . ) that he should be as his mouth if he would take forth the precious from the vile , as if he had sayd , if thou art faithfull in my work , I will reveale my selfe to thee , & thou shalt speak even as if I my selfe spoke , thou shalt be as my mouth . Now , I conceive , Eliphaz doth not goe thus high when he bids Job Receive the Law from the mouth of God , as if he were to expect Immediate direction and advice from him . For then , we may be sayd to receive a rule or a law from the mouth of God , when we receive that which God hath manifested at any time as a rule and law for us with the rest of his people to walke by : they who receive that law once delivered from the mouth of God , may be said to receive the law from his mouth , though they are not the Immediate receivers of it , yea , though it were published some thousands of yeares before they were borne . Some from these words , collect that the books of Moses were written before this time , and that Eliphaz did referre Job to those , bidding him receive that law which the mouth of God had spoken to Moses , but , though whether the law were then formally spoken or no is a dispute , yet it is without all dispute , that the mouth of God had then given a law or rule of life to his people : and so Eliphaz might safely and truely say , Receive , I pray thee , the law from his mouth , there having been a Revelation of the minde of God among the faithfull in all ages and times . God never left his people to their own will , nor them to be their own Guide and Counseller . For when the Apostle sayth ( Rom. 2.14 . ) that the Gentiles having not the law are a law unto themselves ; his meaning is not that they had no law but one of their own devising . They indeed had not the law of God formally spoken to their eares , and preserved in tables of stone , but they had the substance of the law of God naturally written in their hearts . So then , there hath alwayes been a law from his mouth formally in the Church , & naturally in the world . Therefore saith Eliphaz , Receive the law from his mouth , and when he saith , Receive the law from his mouth , it may have a double Opposition .

First , To the will and wisdome of Job ; As if Eliphaz had said , Thou hast been hitherto a law to thy selfe , that is , thou hast followed thy own advice , Ex ore ejus notanter dicit , i. e. non ex ore aut arbitrio tuo . Merc. run on upon thy own head , now Receive the law from his mouth . Man , naturally hath high thoughts of himselfe , and would be a law to himselfe . Not as ( Rom. 2.14 . which place was touched before ) The Gentiles not having a law , w●re a law to themselves ; that is , they had the law of God written in their hearts by nature ; but besides that , there is a law which man would be to himselfe against that law of nature written in his heart , and against the light of nature shining in his conscience , he would set up a law , even his own Lust , in opposition to the law of God . Thus he would be a law to himselfe , and not Receive a law from the mouth of God . Therefore saith Eliphaz ; Now , receive the law from his mouth .

Secondly , ( from his mouth ) may be opposed to the mouthes of others ; as if he should say , if thou wilt not trust us , nor take our word , then trust God , we would not have thee depend upon us , nor upon any man living , not on the Judgement or Authority of any Creature , but receive the law from his mouth ; there is a law and a truth come from God , let thy faith be guided , and thy life ordered by that .

Hence Note .

It is our duty to receive the rule from God .

The Lord hath power to give us the law , and we must receive the law from him . None have power to Impose a law upon us but God himselfe , nor may we devise a law for our selves ; God is the onely Master of the Conscience , he alone can say , Receive the law at my mouth . If you aske , what is it to receive the law ? I answer , it is more then to give it the hearing . To receive , is , first , to beleeve the law ; secondly , to receive , is to honour and reverence the law ; thirdly , to receive the law , is to yeeld up our selves to the obedience of it , to be cast into the mould of it , to subject our selves wholly to the minde of God in it ; Then we receive the law when we take the Impressions of it , & have as it were the Image and stampe of it upon our spirits , and in our lives ; fourthly , then we receive it when as it followes in the Text , we lay up his word in our hearts ; barely to receive it is not enough , you must lay it up , treasure it up .

And lay up his word in thy heart .

This is opposed ,

First , To forgetfullnes of the word , Praecedentis partis ex positio & amplificatio . Ita legem suscipe ut ponas proprie , disponas arte cura sollicitudine observandi . Receive the law and let it not slip out of thy memory .

Secondly , It is oppos'd to negligence in the practice of the law ; lay it up that it may be forth comming to direct thee in every duty . In Conversion the law is written in the heart ; every godly man hath a Copie of the law in his heart ; That 's the description of a godly man , ( Psal. 37.31 . ) The law of God is in his heart , none of his steps shall slide ; which is not an universall exclusion of all fayling & slipping , as if every godly man were as much past sinning , as he is past perishing : but when 't is sayd , none of his steps , the meaning is , few of his steps shall slide , or he shall never slide so in any of his steps as not to recover his feete and get up againe . He shall walke very holily , so holily as if all his walkings were but one continued act of holines . But , to the text , None of his steps shall slide quite and for ever out of the way , because the law of God is in his heart . What David speakes in that propheticall Psalme of Christ ( Psal. 40.8 . ) Thy law is within my heart , is true in its degree of every Christian , all the lawes of God are in his heart . That Character is againe given of them ( Psal. 84.5 . ) In whose heart are thy wayes ; there is a suiting of the minde of God and the heart of man together in regeneration . But now the duty spoken of in the Text is another thing ; for a man that hath the law written in his heart , may yet possibly forget to lay up the word and law of God in his heart , he may ( under temptation and the pressures of corruption ) be negligent in that ; it is the worke of a godly man , who hath the law of God in his heart already , continually to lay up the law in his heart ; and so we are to understand such Scriptures as these ( Pro. 7.3 . ) Keepe my Commandements and live , and my law as the apple of thine eye , binde them on thy fingers , write them on the table of thine heart &c. The first writing of the law in the heart is by the finger of the Spirit , by Gods own finger . As it was God that first wrote the law in tables of stone with his own finger , so it is he that writes the law in these fleshy Tables of the heart by the finger of the Spirit : yet Solomon perswades his son to write the law upon the Table of his heart : when grace is received , and the law once written in our hearts , we doe as it were put in severall fresh Copies of the law , we are continually writing divine notions and Instructions upon our hearts ; this renewed act is ascribed to us , because we through grace joyne in it . We have an Expression of like import ( Pro. 4.21 . ) My Son attend to my words , encline thine eare to my sayings ; let them not depart from thine eyes , keep them in the midst of thine heart . The heart is said to be the midst or Center of the body , now , saith he , keep the law in the very midst of thine heart , in the safest place ; as the heart is the safest place the middle of the body , so the middle of the heart is the safest place of the heart . So we may understand that of David , I have hid thy Commandements in my heart ( Psal. 119.11 . ) And ( Deut. 6.6 . ) These words which I command thee this day , shall be in thine heart ; that is , thou shalt lay them up there . Of this laying up the law in the heart we are to understand Eliphaz here ; as if he had sayd ; O Job , thou hast often heard of the law , but thou hast been a forgetfull hearer ; now heare it , and hold it , now ( as the Apostle exhorts the Hebrewes , Heb. 2.1 . ) give the more earnest heed to the things , which thou hast heard , or shalt hereafter heare , lest at any time thou shouldest let them slip , or thou shouldest run out ( as we there put in the margin ) as a leaking vessel .

Further , This laying up the word in the heart , is opposd unto a bare barren knowledge ; it is not enough to have the word of God in our heads , that is , to know it : it is not enough to have the word of God upon our tongues , that is , to speake of it , but we must lay it up in the heart ; For though the heart , in Scripture , takes in the understanding , and the whole soule , yet chiefly it respects the affections ; lay up the word in thine heart , that is , let thy affections be warm'd with it , while thy memory retaines and keepes it , and thy understanding is enlightened with a true notion of it .

Hence Observe .

First , The word of God is a precious thing .

We doe not lay up trifles and trash , but precious things , and treasure ; we lay up our Plate and Jewells , our Gold and Silver ; the word of God should be more to us than thousands of gold and silver , it is the most precious Jewell , 't is treasure , and therefore it must be laid up .

Secondly , The heart is the Arke or Cabinet , in which the word must be laid up .

There was an Arke or Chest provided for the law ( Exod. 25.21 . ) and that Arke was Christ , he was typified by it , and indeed the law would be too hot for our hearts , too hot to lye there if it had not first layne in the heart of Christ ; wee ( since fallen ) could never have been an Arke for it , if he had not been . The tables of the law were laid in the Arke , and the Arke ( in which the law was put ) had a mercy-seat which did cover it all over ( The dimensions of the Arke and of the mercy-seate were exactly the same , two cubits and a halfe in length , and a cubit and a halfe in breadth , ( Exod. 25.10.17 . ) so that nothing of the law could appeare or rise up in Judgement against poore sinners . The propitiatory or mercy-seate covered all . Now as Christ hath been the Arke of the law to protect and cover us from the condemning power of it ; so the hearts of beleevers must be the Arke of the law , where it must be layd up with a readines of minde to yeeld our selves up to the commanding power of it . David prophecying of Christ saith ( Psal. 40.10 . ) I have not hid thy righteousnesse within my heart , yet he had said before , I delight to doe thy will , thy law is within my heart . To cleare which Scripture take notice that there is a twofold hiding of the righteousnesse or word of God in the heart . First , so as to obscure or conceale it from others , in that sence David saith , I have not hid thy righteousnesse in mine heart , I have declared thy faithfullnes and thy salvation , and not concealed thy loving kindnesse and truth from the great Congregation . And thus no man ought to lay up the truths , the law , the promises of God in his heart to conceale and stifle them there . Secondly , There is a hiding of the law in our hearts , first , that it may be safe , lest Satan or the world should snatch it from us . Secondly , That we may further consider of it ; when a man hath got an excellent truth , or Scripture , he should lay it up in his heart to ponder and meditate more upon it , to draw out the sweetnes , and to experience the power of it . Thirdly , That we may have it ready at hand for our use ; and so the Scribe instructed for the kingdome of heaven is described by bringing forth out of his treasury things both new and old . How sad is the condition of many that have heard much , but laid up little or nothing at all of all that word which they have heard . Some having laid it up in their note books , are satisfied with that ; 't is good and usefull to doe so ; but doe not let it lye there , get a Copie of it in your hearts ; a few truths in your hearts are better to you then many truths in your bookes ; no man was ever saved by the word in his booke ; unlesse that word were also written in his heart . God commanded the Jewes ( Deut. 6.8 , 9. ) to write the law upon the post of their houses , and on their gates , to bind them as a signe upon their hand , and as frontlets between their eyes . They were commanded also to put fringes upon the borders of their garments ( Numb. 15.38 . ) which our Saviour calls Phylacteries ( Math. 23.5 . ) these were ribands of blue silke , or as some say , scroles of parchment upon which the law being first wrought or written , and then bound upon their garments , they were to looke upon it , and remember all the commandements of the Lord ( Num. 15.39 . Vanissimi profecto pharisaei illi , qui cum ipsi non servarent in corde manda●a , at membranulas decalogi complicantes & quasi coronā capiri facientes . phylacterium eoc sua proprictate , Custodit●rium est . Bold . ) Now , saith Christ , they make broad their Phylacteries , and enlarge the borders of their Garments ; as much of the law as you will upon thei● Clothes , but none of it in their hearts . Thus the proud Scribes and Pharisees went about as it were Clothed with the word of God , but his word was farre from their hearts , nor did it appeare in their lives ; it is a meere vanity to have much of the law in our bookes , while we neglect to keepe it in our hearts , and act it in our wayes . The former is good , but it doth no good without the latter . The want of this , the laying up the word in the heart , causeth the great want of Saints in the things of God ; and as many loose that Grace which they seemed to have , so many are at a losse in the use of that Grace which they have , because they have not laid up the word of God in their hearts so carefully as they ought . We say proverbially , Sure bind and sure find ; They who would surely finde the comfort of the word of God when they need it , had need to bind it sure , when they receive it .

JOB , CHAP. 22. Vers. 23 , 24.25 .

If thou returne to the Almighty , thou shalt be built up , thou shalt put away iniquity farre from thy Tabernacles .

Then shalt thou lay up gold as dust , and the gold of Ophir as the stones of the brookes .

Yea , the Allmighty shall be thy defence , and thou shalt have plenty of silver .

ELiphaz having invited Job ( at the 21 verse ) to renew his acquaintance with God , and now againe pressing him to returne to God , he reckons up those advantages which might move , and incourage him 〈◊〉 it ; he tells Job what will follow his returne to , and acquaintance with God , and these advantages are of two sorts .

First , Temporall , and outward ; secondly , spirituall , and inward ; the temporall good things which he assures him of in case he repent , and turne to God , are set downe first more generally in the 23 verse , Thou shalt be built up ; secondly , They are set downe particularly ; first , He should then have riches , gold and silver in the 24 ●h verse ; secondly , protection , The Allmighty shall be thy defence , ( v. 25. ) as he will fill thy house ; so he will guard thy house and keepe all safe .

In the following parts of the Chapter , Eliphaz assures him of eight blessings spirituall .

First , Joy in God , ver. 26th ; Thou shalt have thy delight in the Allmighty .

Secondly , Confidence , or holy boldnesse before God ; Thou shalt lift up thy face unto God ; thou shalt not hide thy head , and run into ●orners , but lift up thy face .

Thirdly , ( which is an effect or part of the former ) freedome in prayer ; Thou shalt make thy prayer to him , ( v. 27th )

Fourthly , He assures him of audience , or of an answer to his prayer in the same verse ; He shall heare thee , and thou shalt pay thy vowes ; that is , thou in thy prayer having made vowes to God , God shall heare thy prayer , and so give thee occasion to pay thy vowes .

Fifthly , He promiseth him not onely that his prayer shall be heard , but that his very purposes and designes shall be fullfilled ; Thou shalt decree a thing , and it shall be established to thee , v. 28. When thou resolvest upon such a way , or course in thy affaires , thou shalt have this priviledge , thy decree shall stand .

Sixthly , He promiseth him direction and counsell , what way he should take , what course to run in the close of the same verse ; And the light shall shine upon thy wayes ; that is , thou shalt see what to doe , the Lord will give thee counsell .

Seaventhly , He gives him hope of rising out of any trouble , or that when others are overtaken with calamities , he should be preserved , at the 29th verse ; When men are cast downe then thou shalt say , there is a lifting up , for God will save the humble person .

Eighthly , He promiseth , that he shall not onely have blessings personall , and family blessings , but he shall be a ●●blique blessing , ( v. 30. ) He shall deliver the Island of the innocent , and it is delivered by the purenesse of thy hand . Thus you have both the generall scope of this latter part of the Chapter ; which is to stirre up Job to returne to God , and likewise the particular blessings and mercies which are held forth as arguments moving him to returne .

Vers. 23. If thou returne unto the Allmighty .

To Returne is used frequently in Scripture in a metaphoricall sense , and signifies as much as to repent ; sin is a going away from God , great sinning is a going farre from God , a going , as it were , into a farre Country , such sinners would goe out of Gods sight , and fall out of his memory . Eliphas had charged Job deeply with such departures ; and now he speakes to him of returning .

And here wee may consider the condition or state of Job , and the season in which Eliphaz presseth him to this duty , he was in an afflicted condition , the hand of God was upon him . Now Eliphaz adviseth him to returne ; Intimating at least , that the present dispensation of God towards him , was a speciall opportunity for the duty he moved him unto .

Hence Note .

When God afflicts us , when his hand is upon us , he speaks to us , repent , or bespeaks our repentance .

How often in Scripture doth the Lord complaine as if he were wholy frustrated of his designe , when either nations or persons being smitten by his judgements did not returne unto him , or repented not . ( Isa. 9.13 . ) They turne not to him that smiteth them ; that is , they turne not to me the Lord : I have smitten them , and I alone can heale them , yet they turne not to me ; as if the Lord had said , I therefore smote them that they might bethinke themselves of returning , but they turned not to me . As they turned not at my word , or to me speaking , so they turned not at my sword , or to me smiting . I see they are not onely Sermon-proofe , my Prophets spake to them in vaine , but they are judgement-proofe also , my hand is upon them in vaine , they returne not . And as it was then , so at this day , for may we not observe , some mouldering in their estates , crushed in their hopes , crossed in their children , blotted and blasted in their credit , weake and sicke in their bodies , even tired and worne out under severall afflictions , yet no thought of returning to the Lord , or of making their way perfect before him . So that the Lord may say to them , as he once did to his ancient people the Jewes ( Isa. 1.6 . ) Why should ye be smitten any more , ye will revolt more and more . The returning of many is like that which Solomon speaks of ( Pro. 26.11 . ) As a dog returneth to his vomit , so a foole returneth to his folly ; As Jesurun waxed fat , and kicked , so some will be kicking while they waxe leane .

Further , Eliphaz doth not speake barely to Job of returning , but he directs him to the object ; If thou returne To the Allmighty .

And that is expressed in some translations very emphatically , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 revertere usque ad dominum , videtur idem esse cum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Returne home to the Allmighty , returne till thou comest to or reachest God , be thou sure to repent home ; so the word is used ( Hos. 14.2 . Joel 2.12 . Amos 4.6 . returne home to God , stay not short of him in your repentance , that is , repent fully , seriously ; And the intendment of Eliphaz in speaking thus , might be to reprove Job for his former ( by him supposed ) hypocrisie : Si plane & serio , toto corde , non ut ante hypocrita fuisti &c. Merc : thou hast returned before , but not to the Allmighty , surely thou didst repent onely as an hypocrite in former times when thou madest the greatest shews of repentance . Therefore now repent as a sincere convert . Thy former repentunce was to thee a fruitlesse repentance , and therefore doubtlesse but a fained and false repentance . Thou couldst never after it recover out of thine afflicted , thy ruinous condition , and therefore surely thou didst never by it recover out of thy sinfull condition , or from thy sins . But now , I promise thee , if thou returne to the Allmighty , thou shalt be built .

Hence note .

That , True repentance is a full , a home returning to God .

Much of the progresse of a Christian is to goe backward , backward ( I meane ) from those sins and evills to which he hath ( by temptation ) been carried forth ; nor ( having sinned ) can any man goe forward till he returne to God . We reade in Scripture , of God returning to us , as well as of our returning unto God ; in both there is repentance ; when God returnes to us , he repents of the evill of punishment , that he hath brought upon us ; and when we returne to God , we repent of the evill of sin which we have committed against him : onely be sure ( as the points directs ) that ye returne home to God . The Prophet found Israels repentance defective in this ( Hos. 7.16 . ) They returne ( that is , they make a shew of repentance ) but not to the most high . There is a repentance which brings the soule never the neerer unto God . And that 's a repentance ( as we speake ) never the neere , or to no purpose . Thus another Prophet taxeth their fasting ( Zech. 7.5 . ) When ye fasted and mourned in the fifth and seaventh month , even those seventy yeares , did ye at all fast unto me , even to me ? Observe how he doubles it upon that poynt , as if the whole emphasis of repentance lay upon that poynt ; To me , even to me . As David in confessing his sin ( Psal. 51.4 . ) Against thee , thee , thee onely have I sinned &c. Many fast , but not at all to God , they returne , but not at all to God . They fast to themselves , and returne to themselves , that is , their own interest , not the honour of God is the motive and end of their fasting and repenting . And hence the Prophet is plaine and downeright with Israel in this case ( Jer. 4.1 . ) If thou wilt returne , O Israel , saith the Lord , returne unto me ; as if Israel had used to returne , but alwayes short of God , or not to God , Israel made some stop in the worke of repentance before he came at God . Now then ( saith the Lord by his Prophet ) O Israel , if thou wilt returne , returne to me . If thou hast any further purpose to returne , be perswaded to returne to some purpose . Let not thy repentance be any longer such as is to be repented of . All our returnings are but wanderings , unlesse we returne to God .

But when may we be said to returne to God ?

I answer ; first , when we returne out of a sense of sin against God , as well as of smart upon our selves ; for when we returne only because of smart , we returne to our selves rather then to God ; as when it is said in Hosea ( Chap. 7.16 . ) They returned , but not to the most high ; we may see the reason of this charge at the 14th verse ; They have not cryed unto me with their heart , when they howled upon their beds : they assemble themselves for corne and for wine , and they rebel against me . As if he had said , all their crying and howling , is not because they have sinned against me , but because their sins have pincht them , they doe not mourne because of their wickednes , but because of their wants . 'T is famine that moveth them , not my feare . They would faine be at their full tables againe , they are all for corne and wine , nothing for grace and holinesse . We may say of some persons repenting , as Job ( Chap. 6.6 . ) of the wild Asse braying , Doth the wild Asse bray when he hath grasse , or loweth the Ox over his fodder ; he applyed it to his owne case , that he did not cry out without cause , he was , nor complaine when he felt no paine ; but ( I say ) we may apply it to some persons repenting . They would never bray if they had but grasse enough , nor low if they had foddar enough ; that is , if they had but outward comfort enough , corne and wine , health and strength enough , did they but abound in these , you should never heare them complaine nor shed a teare , how much soever they abound in sin ; All the world cannot satisfie the soule of a godly man , till ( after sinning ) he be reconciled to God ; His soule is hungry and thirsty , notwithstanding all his corne and wine , till he be filled with the favour of God . And , this is indeed to returne to the Allmighty .

Secondly , Then also we returne to the Almighty , when we turne specially from and mourne for that sinne whereby we have most provoked the Allmighty ; when that which hath most offended God , is most offensive and burdensome unto us . For though in repentance , every sin is to be repented of , yet some more ; As Samuel said to the house of Israel ( 1 Sam. 7.3 . ) if you doe returne to the Lord with all your hearts , then put away the strange Gods and Astaroth . But why doth he exhort them to put away that strange God Astaroth , by name , more then any other of their strange gods ? I answer ; it was because they had most provoked the true God by worshipping that strange God , and therefore he counsels them as ever they would approve themselves to have returned to God in their repentance , to looke to it , that they turned from that Idol . If every strange God must be put away when we returne to God , how can we returne to God , if we put not away our Astaroth . Thus the rule was given by the king of Niniveh , in proclaiming a fast ( Jon. 3.8 . ) Let them turne every one from his evill way ( that is , from his beloved sin ) and from the violence that is in their hands , that is , from the sin of oppression , by which they got much into their hands . But why doth he instance in that sinne ? Surely because that was the common sin of that City , they were an oppressing people , and loved the gaine of oppression , or to get by violence ; They lived more by the bloud of others , then by their owne sweate , more by the violence , then the labour of their hands , therefore they must particularly repent of that sinne . If the covetous man returne to God , he must turne from every sinne , and from his covetousnesse . If the proud man returne to God , he must turne from every sinne , and from his pride , this is the nature of returning to the Allmighty , yet

Thirdly , Unlesse we doe all this with the whole heart , we doe not returne to the Allmighty ( 2 Chron. 6.38 . ) Jere. 3.10 . Jere. 24.7 . The wicked are serious and cordiall in sinning , they must be so in repenting . But some sinner possibly may say , I have gone away too farre to returne ; No , Jer. 3.1 . Thou hast played the harlot with many lovers , yet returne unto me , saith the Lord . Another will say , I have sliden back and relapsed , I have as it were , repented of my repentance . The Prophet answers this doubt ( Jer. 3.12 . ) Returne thou back-sliding Israel , saith the Lord . And againe ( v. 14. ) Turne O back-sliding children , saith the Lord , for I marryed unto you &c.

If thou returne &c. Eliphaz having thus shewed him that it is his duty to returne to the Allmighty , now proceeds to shew that it will be his happines , and this he doth by an enumeration of those manifold blessings which follow our returning to him . Whereof the first is , Thou shalt be built up .

Affliction and trouble , which are the fruit of sin , pull downe , and lay us wast , godly sorrow and repentance , which are our turning from sin , have a promise of this good fruit , That we shall be built up againe .

This building up , may be taken two wayes ; first , more generally for an encrease in all good things ; secondly , more specially for an encrease in children . In the Hebrew the same word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 filius inde dictus , quod aedifictum sit & structura parentium . Merc : which signifies a sonne , signifies , to build , because children build up their fathers house , or are their fathers building ; in that sense the word is often used , ( Gen. 16.2 . Gen. 30.3 . Ruth 4.11 . ) It is sayd ( Exod. 1.21 . ) that God built the midwives houses ; which some interpret , he gave them children , Prolem dedit . Merc : or made them more fruitfull in child-bearing . We read in rhe law how that man was to be dealt with , who refused to take his brothers wife , according to the commandement of God in those times , and the conclusion of all is ( Deut. 25.9 . ) So it shall be done to the man that shall not build up his brothers house , that is , who refuseth to marry his brothers widdow , and ( through the blessing of God ) to have children by her , which would be as the building up of his house , or the continuance of his name and family . Thus some understand the phrase here ; Thou shalt be built up , that is , thou , who hast lost all thy children ; Thou , whose house hath been pul'd downe by the fall of a house ( Ch. 1.19 . ) shalt have more children , and so thy house built up againe . But I rather take the phrase here in that larger sence , and so to be built up , implyeth all kinde of prosperity in outward things . ( Mal. 3.15 . ) Now ye call the proud happy , yea they that worke wickednesse are set up , we put in the Margin , are built up , that is , they are very prosperous , they may have what they will in this world , or ( as we say ) the world at will . And ( note that by the way ) 't is the worst character of an age , when they that worke wickednesse ( which ruines the best built State ) are built up . The Lord makes a promise in the language of this Metaphor to the Church , ( Jer. 31.4 . ) I will build thee , and thou shalt be built , O virgin of Israel ; As if he had said plainly , I will blesse thee , and raise thee up out of the dust of thy present desolate condition , into a glorious fabricke of prosperity and honour ; so it follows in the same text ; Thou shalt againe be adorned with thy tabrets , and goe forth in the dances of them that make merry . This sence of the word is cleare in that opposition used in the Psalme ( Psal. 28.5 . ) Therefore saith the Lord , I will destroy thee , and not build thee up , that is , thou shalt be destroyed for ever , I will never repayre any of thy ruines , thine shall be as Asaph speakes ( Psal. 74.3 . ) Perpetuall desolations . So that , when Eliphaz promiseth Job , Thou shalt be built up ; his meaning is , thy ruin'd state shall be repayred , and thou shalt have not onely a beautifull , but a wel foundation'd felicity .

Hence note ; It is no vaine nor unprofitable thing to repent and turne to the Allmighty .

If we by repentance pull downe the strong holds of sinne , if we forsake and lay wast our lusts , the Lord will build us up , he will build us up with all manner of blessings ; repentance is fruitfull ; There are many who professe they repent , but they doe not bring forth fruits meete for repentance ; but as true repentance is accompanyed with our fruits of holines and obedience towards God , so with Gods fruits , the fruits of his love and mercy towards us . Ther● is a kinde of repentance in hell , there 's weeping , wailing , and gnashing of teeth , but that 's a fruitlesse repentance , as well as a faithlesse repentance ; the damned are under chaines of everlasting darknesse . Unsound repentance , or the repentance of hypocrites in this life , is like the repentance of the damned in the next life , but true repentance is fruitfull . If we as the Baptist exhorted the Jewes ( Math. 3. ) Bring forth fruit meete for repentance , our repentance will bring forth fruit meete for us ; we shall have good things of all sorts , if we sorrow ( as the Apostle saith the Corinthians did ) after a godly sort ; godly sorrow is rewarded with joy ; if we humble our selves , God will lift us up . The sorrows of Gospel repentance , are like the sorrows of a woman in travaile , who ( as Christ speakes Joh. 16.21 . ) straight way forgets her paine for joy that a man is borne into the world . The pangs and throws of godly sorrow are therefore sayd by the Apostle to cause repentance not to be repented of , because that repentance brings forth joy to be rejoyced in , a masculine joy , joy that a man-childe of Grace to build up our spirituall house is brought into the world . If thou returne to the Allmighty , thou shalt be build up . And Thou shalt put iniquity farre from thy tabernacles .

The word imports , first , putting away with indignation ; secondly , putting away to the utmost distance ; therefore we translate , put away farre ; 't is but two words in the Originall ; Thou shalt put iniquity farre &c. Iniquity may be taken either for sinne , or for the effects of sinne , that is , punishment ; if we take it in the first sense for sin it selfe ; and then , this latter clause must be understood as a duty ; If thou returne to the Allmighty , thou shalt be built up , thou shalt put away iniquity farre from thee , that is , It is thy duty to put away iniquity farre from thee ; as if Eliphaz here did set forth more fully what repentance is ; thou shalt be built up if thou returne to the Allmighty ; that is , if thou returne so as to put thy iniquity farre from thee ; if we take iniquity in the second sence , for the punishment of iniquity , then the words are a promise , as if he had said , if thou returne &c. then thou shalt rid and discharge thy selfe and thy house of all the troublesome effects of sin ; Thou shalt put iniquity , or all the sad issues and consequents of iniquity , farre from thee , none of them shall touch thee to annoy thee .

Mr Broughton pitcheth upon the former sence in his translation ; If thou cast farre off unrighteousnesse from thy tents . That gives a perfect sence to the whole sentence , and from thence we may

Observe ; That , in true repentance sin must be utterly cast off and put away .

We returne not at all to the Allmighty , till we wholy turne from sinne , nor will the Allmighty build up our house , till we put iniquity quite out of our house ; till we turne it out of house and home ; out of the house of our family , out of the home of our hearts ; nor is it enough to put sinne away a little , or a little way , but it must be put farre away . There are severall degrees of putting away sin ; first , There is a putting it away out of our practice , or conversation , so that it hath no visible being or abode in us or with us . This is a putting of sin away , but this is not a putting of sin farre away . Secondly , There is a putting of it out of our affections , or out of our hearts ; not as if we could keepe it ( while we are in the body ) from having a place or dwelling there , but as keeping it from having a throane or reigning there . This is to put sin very farre away from us ; it is no great thing to put sinne out of our hands , but 't is hard to get it out of our hearts ; hypocrites will ( possibly ) lay downe the practice of it , but still their spirits cleave to it , they are not at all alienated from the love of it , but onely restrained from the acting of it ; such are oftentimes kept from doing iniquity , but they do not at all put away their iniquity , much lesse put it far away . As it is with a naturall man in reference to his doing of Good , so to his not doing of evill ; If good be at any time in his practice , yet it is farre from his spirit , he hath no minde to it , he cannot say the law of God is in his heart , or that he delights to doe it ; so if evill be at any time put out of his practice , yet it is still in his spirit , his minde is toward it , he cannot say that his heart is withdrawne from it , or that he hates it . No , but as the Prophet Ezekiel speakes of the stubborne Jewes ( Ezek. 11.21 . ) Their heart walketh after the heart of their detestable things . As every Godly man is ( in the maine ) like David , A man after Gods owne heart , and walketh after the heart of God ; so every ungodly man is a man after the heart of the devill , and every Idolater or worshipper of false Gods ( who is one of the worst of ungodly men ) is after the heart of his false gods , and he walketh after the heart of his false Gods , which the Prophet calls detestable things . Whatsoever is most after the heart or according to the desires and commands of an Idol , that the Idolatrous heart walketh after ; that is , he loves it , he delights in it , and thus doth every naturall mans heart walke after the heart of his lust , though sometime his feete walke not after it , or he may seeme to lay it out of his hand . But he that turnes indeed from sin , deales with it , when he is repenting of it , as the Lord doth when he is pardoning it . How is that ? The Lord in pardoning sin , puts it farre from us ( Psal. 103.12 . ) As farre as the East is from the West , so farre hath he removed our transgressions from us ; That is , he hath removed them from us to the utmost imaginable distance ; for such is that of the East from the West : they and we shall no more meete together againe , then the East and West shall or can meete at all . And thus in repenting a godly man desires to put his sin as farre from him as the East is from the West , that he and they may never meete together in the practice of them , as he is assured that God hath so pardoned them that they and he shall never meete together in the punishment of them .

Thou shalt put away iniquity farre from thy Tabernacles .

Innuit ante hac ●ec Jobum nec e us filios culpa vacasse , ideocum eversum & filios extinctos . Merc : In which words he includes more then his owne personall repentance ; for by the Tabernacles , we are to understand the whole family or household , the tabernacle conteining , is put for the persons contein'd ; in this Eliphaz seemes to strike at Job for his former course , as if he said , Wickednesse hath lodged not onely in thy heart , but in thy house , in thy family , children and servants . And this surely was it which provoked the Lord to crush thy family of children and their servants with the fall of a house ; now therefore I counsel thee to put away iniquity from thy tabernacle , that is , from all that belong to thee , from all that are under thy shadow , and are committed to thy trust and charge .

Hence observe ; That they who repent truly should indeavour to purge sinne not onely from themselves , but from all that belong to them .

They should cleanse not their persons onely , but their families , they should sweep their houses , as well as their hearts from sin . ( Gen. 35.2 . ) Then Jacob said to his household , and to all that were with him , put away the strange Gods ( or , the estranging Gods ( such are Idols , they are not onely strange , because new Gods , and strange , because 't is a strange or wonderfull thing that man should be so besotted as to worship such things for Gods , but they are estranging Gods ) because they withdraw or steale away the heart from the true God ; therefore sayd Jacob put away the strange Gods ) that are among you , and be cleane , and change your garments . This outward changing of their garments signified the changing or cleansing of their soules . God principally lookes at that , and the outward ceremony hath no acceptance at all without the inward sincerity ; In comparison of which , as the Lord said in Joel , Rent your hearts , and not your garments , so he would say here , change your hearts , and not your Garments . Now Jacob was very carefull , that this blessed change of Garments , betokening the change and cleansing both of heart and life , should be the livery of all his family and household . Family sinnes bring family judgements as well as personall : and they that have the charge of a family , have ( in a great degree ) a charge of soules as well as of bodies ; every Master of a family hath cure of soules ; And he is to see so farre as lieth in him , that no sinne nor wickednesse remaine or be harboured in his family , that his children and servants live not in ignorance , nor in any evill . In the 6th of Numbers , Moses gives charge to the Congregation , That they should depart from the tents of those wicked men , Corah , Dathan , and Abiram ; it is dangerous to be neere the families of the wicked , but it is more dangerous to have wickednesse remaining in our family , in our servants , or in our children . And if Masters endeavour not by all due meanes , to remove sin out of their family , that in a little time may remove them out of their family , or ( as we say ) eate them out of house and home . Thou shalt put away iniquity farre from thy Tabernacle . Thus much of this part of the verse , in the first sence , as iniquity is taken for sin ; yet ,

Further , as the word iniquity is taken for punishment , thou shalt put away iniquity ( or the effects of iniquity ) farre from thy Tabernacle ; and then the words are both a new promise and a further explication of what is meant by being built up , which was the former promise ; Thou shalt be built up , and all evill shall depart away from thy Tabernacle . Iniquity , which properly signifies the evill of sin , is often put in Scripture , for the evills of trouble and suffering ; and as all acknowledge this to be a truth , so some judge it the truth specially intended in this place . I shall therefore briefely , note from it , That , when we truely returne to God from sin , then suffering evills depart from us and ours .

For though the Lord be pleased to dispence variously for triall of his people , and often suffers the evill of affliction to hang about their Tabernacles , who desire sincerely , and endeavour faithfully to put all iniquity farre from their Tabernacles , yet this is the promise of God , and this hath been often experienced by Godly men ; That God hath turned trouble out of their doores , when they have humbly and zealously laboured to turne sin out of their hearts .

Eliphaz having incouraged Job by this generall promise , he draweth it forth into particulars . And that , first , in reference to outward things .

Vers. 24. Then , shalt thou lay up gold as dust , and the gold of Ophir as the stones of the brookes .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 munire . Aurum lectissimum quasi ab igne munitum , aut quod sit h●mini munimentum . Then , that is , when thou hast acquainted thy selfe with God ; then , when thou hast laid up his law in thy heart ; then , when thou hast returned to the Almighty thy selfe , and put away iniquity farre from thy Tabernacle ; Then thou shalt lay up gold as dust , &c. The word which we render Gold , signifies to fortifie , or to defend , and it is translated a defence at the 25th verse Solomon saith ( Eccl. 7.12 . ) not onely , That wisdome is a defence , but that money is a defence , ( that is , it procures defence ) and Gold is the chiefe of money . Though Gold be not a defence formally , yet virtually it is ; Gold defends it selfe against all the forces of fire , and it is a principall meanes of defending us against the fire and fury of the Greatest dangers . Thou shalt lay up Gold as dust , &c. But Christ sayth ( Math. 6.19 , ) Lay not up treasures for your selves on earth . And it was a rule given concerning the King of Israel in the Leviticall Law , long before Israel had a King , ( Deut. 17.17 . ) He shall not greatly multiply to himselfe silver and gold . How then , doth Eliphaz say , that he who repents , shall lay up gold as the dust ? is that fit worke for him ? I answer , the words are not to be understood as an exhortation to bend his endeavours to the gathering of riches ; but as a promise from God that he shall , by a blessing from above , gather store of riches here below . Thou shalt lay up gold as the dust . By gold here , and silver in the next verse , we are to understand all manner of riches ; because gold and silver are the chiefe riches , therefore all is contained under them . And when he sayth , Thou shalt lay up gold as the dust , the words receive variety of renderings ; some thus , Thou shalt lay up gold above the dust ; as if he should say ; thou shalt have more gold than dust , which is a straine of rhetoricke , expressing aboundance ; Others read , Thou shalt lay vp gold upon the dust ; As ( Psal. 24.2 . ) He hath founded it upon the Seas ; A third renders , Thou shalt lay up gold by the dust ; Like that ( Psal. 1.3 . ) A tree planted by the river side : A fourth thus , Et pone in pulvere Aurum . Coc : Noli animum auro apponere , nimisque illud diligere , sed nihili aestima , deijce in terram unde ortum est aestima ut terram & lapides petrae . Scull . Pone ubi deus & Natura posuit . Coc. by way of counsell ; And lay gold in the dust . Which two latter readings , are expounded as a direction given to Job , how he should lay up gold , he must not lay up gold in his heart and spirit , but in the dust , or by the dust ; As if he had said ; Put that purer dust , that better concocted , and refined dust , in the common dust ; put the dust to dust ; put thy gold in its proper place , where God and nature put it . 'T is but dust , and so a fit companion for the dust ; yea ( say some ) 't is as if Eliphaz had sayd ; Doe not so much as make roome for it in thy house , provide not chests for it , let it lie where it had its originall ; It came from the dust , there leave it , returne it backe to its owne Country , to the place of its nativity . A Heathen hath this notion concerning gold and silver , &c. And he labours much to shew that the site & position of these things in nature , holds forth how we ought to receive and estimate them ; Nulli nos vitio natura conciliat , nihil quidem quod avaritiam nostram irritaret posuit in aperto : pedibus aurum & argentū sub jecit , calcandum ac premendum dedit , & quicquid est propter quod calcamur & premimur . Sen: ep: 94. Even nature ( by which he meanes the ordinary course set in nature ) draws us off from coveting Gold and silver ; there is nothing which may provoke or stirre up covetousnesse , which God hath advanced or set up high in the order of nature ; Gold and silver are the chiefe objects of Covetousnesse , now both these , as also whatsoever else man is pressed about , and as it were trodden underfoote in the dirt for , by burdensome or covetous cares , God hath thrust or trodden under our feete ; Gold doth not fall out of the clouds of heaven , hut lieth under the clods of the earth ; there God hath put them to be trampled and trodden under our feete , that we might scorne to have our affections trampled upon and trodden underfoote by them , or such things as they . So then , All that this interpretation or translation aymes at in saying Gold must be put in the dust , is onely to shew us , that our estimations should be taken off from it , or that we should place it as low in our thoughts , as God hath placed it in the order of nature . And this is a spirituall sense , suiting that of our Saviour ; Lay not up for your selves treasures on earth , make not great preparations to keepe your earthly treasures , especially let them not be kept in your heart , or lie there where Christ onely and the treasures of heaven ought to be layd up . Put your gold in the dust , or let it be esteemed as dust , seing at best it is but wel concocted dust . So Gold and silver are called Amos 2.7 . That pa●t after the dust of the earth upon the head of the poore . So the Prophet describes their extreame covetousnes , who will be rich , though it be by empoverishing those who are poorest .

Yet I conceive in this place Eliphaz hath another ayme ; And that where be saith ; Thou shalt lay up Gold as the dust , his meaning onely is , thou shalt lay up plenty of Gold , or ●●ou shalt gather much riches ; for the dust of the earth or sand of the Sea are used frequently to signifie abundance , or the exceeding numerousnesse of things , or persons ; Who can count the dust of Jacob ? and the number of the fourth part of Israel ( Numb. 23.10 . ) that is , they are as the dust that cannot be counted , or numbred ; that was the promise made to Abraham ( Gen. 13.16 . ) I will make thy seed as the dust of the earth . So here , Thou shalt lay up gold as the dust , that is , gold more then thou canst tell , or cast up ; Thou shalt have not onely enough , but even more then enough . Job was very rich before , now saith Eliphaz , Thou shalt have gold as the dust , thy riches shall be encreased , thou shalt have a greater store and stocke then ever . Thou shalt lay up gold as the dust . And as it followeth The Gold of Ophir as the stones of the brooke .

'T is the same thing in another tenour of words ; the Hebrew is , Thou shalt lay up Ophir as the stones of the brooke . The word gold is not expressed in the Originall ; yet it may wel be understood ; Ophir Nomen insula unde au●u● primae no●ae adferebatur ; quod inde Ophir appellatum hoc est , ut quidam opinantur Obrysum quasi Ophirisum . Drus . Ophir is put for the Gold of Ophir , because Ophir was the place of Gold , yea of the richest Gold ( 1 Kings 9.27 , 28. ) They came to Ophir and fet from thence gold foure hundred and twenty tallents , and brought it to king Solomon . Ophir was a noted place in those times for gold , both in reference to the plenty and purity of it . 'T is a question much controverted , where Ophir is ; some making it to be an Iland in Africa ; others place it in India ; since the discovery of America or the West Indyes , many contend , that Ophir is now called Peru ; and they have ( as they conceive ) a probable ground for this opinion from that place in the Holy Story ( 2 Chron. 3.6 . ) Where 't is sayd , He ( that is , Vid: Bold . in hunc locum Jobi . Solomon ) garnished the house with pretious stones for beauty , and the gold was gold of Paruaim , which is neere in sound to the name of that Gold-abounding Country in America called Peru. I shall not undertake to decide this Geographicall Controversie about Ophir ; That which is agreed on all hands is enough for my purpose , and the explication of this Text , that Ophir was a Country famous in ancient times , both for the plenty and excellency of the Gold found there and brought from thence . Therefore sayd Eliphaz , Thou shalt lay up Ophir , that is , the Gold of Ophir , pure and pretious Gold .

As the stones of the brooke .

That is , thou shalt have abundance of gold ; to lay up gold 〈◊〉 the dust , and to lay it up as the stones of the brooke , or as the stones of the valley , are paralel expressions for plenty of Gold , suteable to those hyperbole's ( 2 Chron. 1.15 . ) The king made silver and gold at Jerusalem as plenteous as stones &c. And Chap. 9 of the same booke ( v. 27. ) The king made silver in Jerusalem as stones , and Cedar trees made he as the Siccamore trees that are in the low plaine in abundance . Thus in the text Job is promised to lay up the Gold of Ophir , as the stones of the brooke .

The Vulgar translation reads differently ; He shall giv● Thee for earth a Rocke , Dabit pro terra silicem & pro silice torrentes aureos . Vulg. and for a Rocke streames of Gold ; which is a proverbiall speech , implying a change for the better ; as if he said , thou before who hadst a sandy foundation , shall now build upon a rock , as ( Math. 7.27 . ) And we finde such language in the Prophet ( Isa. 60.17 . ) where the Lord promiseth , for brasse I will bring gold , for Iron silver , for wood brasse , &c. So here , For earth I will give thee stone , and for stone Golden brookes , or brookes of Gold , that is , those brookes where gold is , or , I will give thee much Gold out of those brookes .

Idque ponendo pro pulvere lectissimum aurum , & pro rupe Ophirin●m stuviatile . Jun. Junius seemes to favour this translation most of all , rendring the whole verse thus , connexing it with the former ; Thou shalt be built up &c. and that by giving thee for dust the choicest gold , and for the rocke the river gold of Ophir . By all assuring Job of a happines in his civil state in case he did change or mend in his spirituall state . Then he who had so great a change in his worldly estate for the worse , should have a greater change in his worldly state for the better . The next verse is a continuation of the promise , much to the same intent , and almost in the same words , and therefore I shall open that also before I give any observations .

Vers. 25. Yea the Allmighty shall be thy defence , and thou shalt have plenty of silver .

There is some difference in the reading of this verse , for the word which we translate defence , is the same which we translate gold in the former verse . And hence some translate thus ; thy gold shall be mighty ; Making the word Shaddai ( which is one of the names of God , and usually rendred Almighty ) to be as an Epithite to the word Gold , Thy Gold shall be strong or mighty . And thus some translations render the word Shaddai ( Ezek. 1.24 . ) where the Prophet saith , I heard the noise of their wings like the noise of great waters , as the voice of the Allmighty ; so we render ; but others thus ; As a mighty voice ; So in the present text , whereas we say , The Almighty shall be thy defence , or according to the strictnes of the word ; The Almighty shall be thy Gold ; others give it thus ; Thy Gold shall be mighty . And this answers the latter clause of the verse , where we reade ; Thou shalt have plenty of silver ; yet put in the Margin , Thou shalt have silver of strength , or , strong silver . These readings have an elegancy in them .

But I shall keepe to our owne , which is profitable to us and sutable to the text ; Yea the Almighty shall be thy defence ; the particle ( yea ) shewth that this is a h●gher step of mercy then the former ; as if he had said , Thou shalt not onely have gold which is a defence , but better then gold , even the Almighty for thy defence , or , God who is better then Gold , will be thy defence , and the defence of thy Gold . The Hebrew word is plural , Defences , which intimates ; first , all sorts of defence ; secondly , strong defence ; The Almighty shall be thy defences ; All manner of defence , and a strong defence unto thee .

Hence note ; God himselfe is pleased to be the Lord protector of his people ( who repent and turne to him ) both in their persons and estates .

There are many in the world who have gold , but there are few who have this defence for it . The Prophet Haggai speakes of those who earned money , but put it into a bag with holes ; that is , they could not hold or keepe what they had gotten . It is the Lord that establisheth the creature to us , and defends it for us . The best things in the world take wings and are gone , unlesse the Lord stay them with us ; and unlesse the Lord defend and keepe them for us , they will soone be puld out of our possession . Some mens estates wast away they know not how , there is a hole in the bottome of the bagge they thought not of . Others have their estates violently taken away from them , because the Lord is not their defence . The Lord is The protector of his people , the Lord is a Castle , a strong Tower , all manner of fortifications about his people , to defend their estates and persons , much more their soules . And Eliphaz seems to mind Job that he once had , but now had lost this defence ; God once made ahedg about him , or rather was a hedg about him , but he opened a gap or withdrew , and then in came the Sabeans and Caldeans and spoyled all . Now then ( saith he ) returne to the Lord , and he will once againe be thy defence . How safe are they that have God for their defence , who live under the shaddow , and covert of the Almighty ! How safe are they ( I say ) and all that they have .

The vulgar latine is so full of this sense , Eritque omnipotens contra honestes tuos . Vulg. that he leaves out the word defence , and o●l saith ; The Almighty shall be ( or shall stand up for thee ) against thine enemies ; and in this perfect outward happinesse consisteth . For to have much , and that secured , is all we can desire for the things of this world . Many have gold , and riches store , but the thing that troubles them is this , how to make all sure ; Returne to the Lord , and he shall be thy defence ; he shall be an assurance Office to thee , he shall protect thee against all windes and weathers , against all enemies and pirates ; The Almighty shall be thy defence and the defence of thy gold .

Further , Because the word which we render defence , signifieth gold also , as was shewed ; therefore some keepe to that reading , and thus translate this 25 verse , Eritque omnipotens lectissimum aurum tuum & argentū viresque tibi . Jun. And the Almighty shall be thy choice gold , and silver , and strength unto thee . Which reading is likewise followed by Master Broughton ; And the Almighty will be thy plentifull gold and silver of strength to thee . This sense of the word is comfortable indeed ; for to have told Job onely this ; Thou shalt lay up gold as the dust , and gold of Ophir as the stones of the brooke ; this had been though a great mercy , yet but a common mercy , such as the men of the world have and enjoy . Many that know not God lay up gold as the dust , and they who serve him not , have often store of silver . But when God himselfe saith , I will be your Gold and silver , This is not onely the richest of temporall , but the riches of all spirituall mercies . For when 't is sayd , the Lord shall be thy choice gold and silver of strength to thee , the meaning is , he will be better to thee then the choicest Gold , and a greater strength then silver unto thee . This is a rare and a distinguishing mercy . Wicked men may have gold from God , but no wicked man hath God for his gold .

Hence note ; That God himselfe is the riches , and fullnes , the gold and silver of his people .

The Lord is my portion , saith my soule ; whose soule sayd this ? It was the soule of a mourning Jeremie . And when sayd he this ? even then , when their lands and houses were possessed by the enemy , even then , when their Gold and silver with all their goodly things were carryed captive into Babylon ; Then Jeremy sayd , The Lord is my portion ( Lam. 3.24 . ) the Gold and silver which I had in my house are gone , but my Gold & silver in heaven is not gone into captivity , he is my portion still and for ever . They who have God for their gold and silver , are happier and richer then gold and silver can make them : What can be said more to draw our hearts to God , then this promise , that God will not onely give us riches , but that himselfe will be our riches ? What can be sayd more to take a covetous mans heart off from the love of his gold then this ? take thy heart off from thy Gold , and God will be thy gold . And so what can be spoken more prevailingly to the voluptuous man , who delights to swim in rivers of sensual pleasures ; O take off thy heart from these pleasures of sin , which are but for a season , and God will be thy pleasure for evermore . What stronger argument to take downe the ambition of man , who hunts after high places and dignities in the world ? then to tell him , withdraw from this pursuite , and God will be thy honour , and thy high place . Wee may say to the ambitious , to the covetous , to the voluptuous , and in a word to all sorts of sinners , Ye shall finde all that your sins can offer you , and infinitely more in God ; your honours , and pleasures , your gold and silver , you shall have altogether in him . One of the antients speaks well and truly to the point ; That man is too , Nimis est avarus cui deus non sufficit . Bern. Deus meus & omnia . too covetous whom God doth not suffice , or , who is not satisfied with God . The onely true reason why any man is not satisfied with God is , because he knoweth not God ; He that can say knowingly , the Lord is my God , cannot but say , I am satisfied . When God is ours , all is ours . And the poorest who are rich in faith , have as great a share in this riches , as the richest . God is the poore mans gold , they that have neyther gold nor silver in their purse ( as Peter sayd to the impotent man ) may have God in their hearts . The Almighty is their gold , and silver too , as it followeth in the text .

And thou shalt have plenty of silver . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a radi●e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lassus fatigatus fuit . A●gentum lassitudinum ; quod prae copia lassos reddit homines numerando illud vel cer●è appendendo . Nam olim appendebant argentum , unde pensionis vocabulum in sermone latino . Drus .

Some render , Thou shalt have silver of wearinesse ; He meanes it not of silver , as it wearies a man in the getting of it , but he meanes it of so great a quantity or summe of silver , as shall weary a man to tell it , or trouble him to weigh it . The manner of accounting silver was anciently by weight ; hence what is payd in money is called a pension . We translate fully to that sense , thou shalt have plenty of silver ; for they that have so much as tires and wearies them to tell or weigh it , have store enough . We put silver of strength in the Margen . Silver is a strong metall , and it is strength , great strength to Man . This rendring suites best with the beginning of the verse . The Almighty shall be thy defence , and thou shalt have silver of strengths , Nihil tam sanctum quod violari , nihil tam munitum , quod non expugnari pecunia possit . C●c . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or silver to strengthen thee . As for plenty , that was fully set forth in the former verse , where he is promised Gold as the dust , and the gold of Ophir as the stones of the Brooke . Besides , the word is divers times applyed to expresse strength by , but rarely if at all in Scripture to expresse plenty by , and here our translaters render it so , not properly but tropically , as appeares before ; for properly it expresseth the greatest strength , as first , The strength of the Vnicorne ( Num. 23.22 . ) God brought him out of Egypt , he hath as it were the strength of an Vnicorne ; Secondly , The strength of Mountaines ( Psal. 95.4 . ) therefore I conceive it is best rendred silver of strength ; as gold is cloathed with a word which signifies defence , so silver is joyned with a word that signifies strength , because there is much strength and defence in both , money being the sinews or strength of warre ; So that to say , Thou shalt have silver of strength , is as if he had said , thy silver shall be a strength , or a blessing to thee ; Some have silver and it is no strength to them ; or he calleth it , silver of strength , because it should be confirmed , and established for his use and in his possession . He should finde , by experience , that there was tacke in it , that it was solid silver , or silver that had strength in it . So then , these are but severall expressions of the same thing , all which gathered together heighten up the promise of this outward mercy ; he should have gold , and God would be his defence , yea his gold , and he should have silver plenty , enough of it to make a man weary to tell it , or he should have silver of strength , his silver should be a strength to him , and all this is assured him upon his repentance and returne to the Almighty .

Hence note ; First , That godlinesse is the best and neerest way , even to worldly gaine .

Godlines is gainfull , though a godly man should die a beggar ; but besides there is worldly gaine in it , these promises are not made in vaine . Christ speaks as much ( Math. 6.33 . ) Seeke first the kingdome of God , and the righteousnesse thereof , and all other things ( even gold and silver ) shall be added to you . And the Apostle is full for it ( 1 Tim. 4.8 . ) Godlinesse is profitable for all things , 't is good to make men rich , it will bring in worldly profits ; Godlines hath the promise of gold as well as of grace , of silver , as well as of pardon and peace , doe not thinke that godliness is barren of outward blessings , or that we must needs loose all gaine in this world , by getting that which fits us for the Glory of the next world . Know , that as the Lord makes his wayes sweet to his people by inward communications of himselfe , revealing his love and grace to them , yea in them , so he makes his wayes sweete to his people by giving them outward good things , blessing their basket and their store , filling their hearts with food and gladnes .

Secondly , Note ; That , The godly man may lawfully possesse earthly riches , gold and silver .

It is no sin to be rich , but when riches are got by sin ; Poore Lazarus lay in the bosome of rich Abraham ; As many poore men may be called the Devills poore , so some that are rich may be called Gods rich men . Againe , if Godlines have a promise ( as it hath ) of riches , then the godly may lawfully possesse riches ; which also may be instruments in their hands of glorifying God , and doing good among men . Nor can it be denyed , that they know best how to use the things of the world , and how to be the best Stewards of earthly treasures , who are instructed for the kingdome of heaven , and are ( as the Apostle Peter exhorts Saints to be ( 1 Pet. 4.10 . ) Good Stewards of the manifold grace of God .

Thirdly , Note ; That riches , gold and silver are at Gods dispose .

He bestows them where , and upon whom he pleaseth . This promise of plenty of gold , upon repentance and returning to the Almighty , must needs proceed from this supposition , that the Almighty hath gold and silver in his power . The world is the Lords , and the fullnes of it ( Psal. 50.12 . ) God is the best Indies for gold . If any would trade for gold prosperously , let them trade heaven-ward ; for God is every where Lord of the soyle , and he saith of all the pretious mines hidden in the bowels of the earth , They are mine . See how the Lord speaks as the great proprietour of all the gold , and silver , of all the good things of this world ; ( Hos. 2.8 , 9. ) Shee did not know that I gave her corne , and wine , and oyle , and multiplyed her silver and gold , which they prepared for Baal , therefore I will returne , and take away my corne in the time thereof , and my wine in the season thereof , and will recover my wool and my flaxe &c. All 's mine . Thus the Lord voucheth himselfe the great owner of all these things , all the gold & silver , all the wool and the flaxe , all the corne and wine are his . When the people and Princes of Israel with David their king offered so willingly and so liberally Gold and silver &c. for the building of the Temple . David makes this confession for them all ( 1 Chro. 29.14 . ) All things come of thee , and of thine owne have we given thee . And may he not doe what he will with his owne ? Men thinke they may , surely God both may and will .

Fourthly , Observe ; That , the plenty and stability of the creature , is from God as well as the possession of it .

Eliphaz promiseth Job from the Lord gold as the dust , and as the stones of the brooke , with silver of strength , that we have it in such or such a proportion is from the Lord , as much as that we have any thing at all ; he can give much as well as little , & that our proportion hath a defence and strength in it is from the Lord ; therefore we should honour the Almighty for every portion and proportion of worldly riches , and for the establishment of our portion whatsoever it is . Silver and gold have no strength in them unlesse the Lord who giveth these give them strength , and bid them stay with us to doe us good . Lastly , Observe ; We may lawfully possesse abundance of outward things .

'T is sinfull to make abundance our aime , or to contend for much in temporals ; to doe so in and about spiritualls is our duty , and our contention for the highest degree our commendation . We should designe it , to lay up the Gold of Grace , as the dust , and the silver of sanctification as the stones of the brooke ; We should forget all that we have , that we might get what we have not . Our desireings while pitcht upon an eternall object cannot be immoderate , but in temperals they quickly may : and therefore as to them , our moderation should be known to all men . Yet if God give in abundance of temporals in the lawfull exercise of our callings , we may warrātably enjoy it as a blessing from him . The providence of God doth often bound us to a little , and we ought to be contented with the least portion of outward things , with bare food & rayment ; but the word of God doth not bound us to a little , nor doth it say it is unlawfull to have much . And as it is not unlawfull to have much of the world , so it is a great exercise and tryall of our Graces to have much ; As there are some Graces of a Christian which come not to tryall till we are in want , so there are other Graces which come not to tryall unlesse we have aboundance . Want tryeth our patience , and our dependance upon God for a supply of what we have not ; and aboundance tryeth our temperance , our humility , our liberality , yea and our dependance upon and faith in God , for the sanctifying , blessing , and making of that comfortable to us which we have . When a rich man seeth an emptines in his aboundance without the enjoyments of God in it , he exerciseth as high a grace , and sheweth as heavenly a frame of mind , as that poore man doth who seeth and enjoyeth a fullnes in God , in the midst of all his emptines . And therefore Paul puts both these alike upon a divine teaching , ( Phil. 4.12 . ) In all things I am instructed , both to be full and to be hungry , both to abound and to suffer need . And had it been unlawfull to enjoy plenty , Eliphaz had never pressed Job to repentance by this motive , The Almighty shall be thy defence , and thou shalt have plenty of silver .

JOB . CHAP. 22. Vers. 26 , 27.

For then shalt thou have thy delight in the Almighty , and shalt lift up thy face unto God .

Thou shalt make thy prayer unto him , and ●e shall heare thee , and thou shall pay thy Vowes .

IT hath been shewed from the former context , how Eliphaz encouraged yea provoked Job to repentance , and returning to God by the proposall of many promises , by promises of outward , and temporall mercies , gold , silver , and protection . He might have what he pleased of God for the comforts of this life , if his life were once pleasing unto God . In this latter part of the Chapter he riseth higher and proposeth spirituall promises ; And he begins with the best of spirituall promises , the free injoyment of God himselfe .

Vers. 26. For then shalt thou have thy delight in the Almighty , &c.

As if Eliphas had said ; If thou dost indeed repent and turne from sin , thy conscience which now troubles , yea torments thee , shall have sweete peace in God , and thou who now grovellest with thy eyes downe to the ground , by reason of thy pressing guilt , and misery , shalt then with confidence lift up thy face unto God in prayer , and thou shalt finde God so ready at hand with an answer , that thou shalt see cause chearefully to performe thy Vowes , which thou madest to him in the day of trouble ; That 's the generall scope of this latter part of the Chapter . I shall now proceed to explicate the particulars .

For then shalt thou have thy delight in the Allmighty .

The first word implyeth a reason of what he had said before . Having spoken of temporall promises , he confirmes his interest in them by assuring him of spirituall ; for then shalt thou have thy delight in the Almighty . As if he had said , God will not deny thee outward comforts in the creature , seing he intends to give thee the highest comforts , even delight in himselfe . 'T is an argument like that of the Apostle ( Rom. 8.32 . ) He that spared not his owne Sonne but delivered him up for us all , how shall he not with him freely give us all things ? Thus Eliphaz seemes to argue , seeing God will give thee himselfe to rejoyce in , or to rejoyce in himselfe , how can he deny thee gold and silver with those other conveniencies which concerne this life ? these being indeed as nothing in comparison of himselfe .

Then shalt thou delight , &c.

Then , that is , when thou returnest to God , and not till then , then thou mayest expect to receive much sweetnesse from him , such sweetnesse as thy soule never tasted or experienced to this day .

Then shalt thou have thy delight .

The word signifies to delight , or take contentment , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 delectatus fuit co●pore vel animo . Sonai etiam aliqu●d delicatum & ●o●●e . whether it be outward contentment , or inward contentment , the delight of the body , or the delight of the minde ; And so an universall delight , thy whole delight shall be in the Lord . Moses ( Deut. 28.56 . ) describes those women by this word , who were made up of delight ; Thy tender and delicate woman , that is , such as are so delicate that they are the delight of all who behold them , or who are themselves altogether devoted to their delights , who ( as the Apostle Paul speaks of the wanton widdow ( 1 Tim. 5. ) live in pleasure ; These are threatned with such calamities as should render their very lives a paine to them . The word is used againe ( Isa. 58.13 , 14. ) where the Prophet speaks of keeping the Sabboth ; If thou turne away thy foote from the Sabbath from doing thy pleasure on my holy day , and call the Sabbath a delight ; what then ? then shalt thou delight thy selfe in the Lord ; thou shalt have curious delight , all manner of delight in the Lord , if thou call the Sabbath a delight , the holy of the Lord , honourable , and shalt honour him ; if thou hast a delight in duty , thou shalt have the delight of reward .

Thus Eliphaz , then shalt thou have thy delight in the Almighty . And 't is considerable that he doth not say , thou shalt have thy delight in the mercifull , or gracious God , but in the Allmighty ; in him thou shalt have thy delight , whose power is over all , and who is able to doe whatsoever pleaseth him . Even the power and allmightinesse of the Lord shall be as pleasant to thee as his mercy and loving kindnesse .

Further , delight in the generall nature of it , consists in these two things .

First , In the suitablenesse and conveniency of the object , and the faculty , whether sensitive or intellective .

Secondly , It consists in the reflection and application of the faculty upon the object . So that to delight our selves in the Allmighty , hath these two things in it .

First , A suitablenesse in our soules to the Lord .

Secondly , The soules reflecting upon the Lord as good and gratious unto us . This reflect act breeds and brings in delight , and works the heart to an unspeakeable joy in God . By this last and highest act of faith , we take in the sweetnesse of the Almighty , and delight our selves in him mightily . This faith doth not onely suck the promises , wherein the love of God is evidenced to us , but is it selfe an evidence of the love of God to us . We sucke and are satisfied with the breasts of consolation by beleeving ( Isa. 66.11 . ) that is , we beleeving draw forth that sweetnesse of the promise which the word declares to be the portion of Beleevers . Thus spirituall delight is made up ; and therefore Saints are sayd to rejoyce in beleeving , with joy unspeakeable and full of glory ( 1 Pet. 1.8 . ) that is , having as much and as cleare a manifestation , yea participation and tast of that Glory in beleeving , which is prepared and reserved for them against the next life , as they are capable to receive , and more then they are able to express , in this life . Then shalt thou delight thy selfe in the Allmighty , We may looke upon the words first as a command ; and then observe , That , it is our duty to delight our selves in God .

Delight in God , is both a priviledge and a duty , it is commanded in the Law , and it is promised in the Gospel . God is pleased to give us many things in the world , not onely for necessity , but for delight , A heathen looking upon the various provisions which the Great Creator hath made not onely for the maintenance of man in his being , but for his comfortable and pleasurable being . Some of which affect the sences , the eye , the eare , the tast &c. others are sweetly contentfull to the understanding , with all the faculties of the soule , He ( I say ) concludes this from it ; Neque enim necessitatibus tantu● nostris provisum est , usque in delicijs am●mur . Sen l. 4. de Benif . c. 5. The bountifull Creator hath provided for more then our necessity , or he hath provided more then will barely serve our turne to live upon , we are loved even up to our delights . Now I say , though the Lord hath provided delights for us in the creature , yet it is our duty , our greatest , our highest duty to delight chiefly in the Lord , to delight in him first , and to delight in nothing but in reference unto him ; nothing should be pleasing to us , but as there is an impresse or stampe of the love of God upon it , or as it tasts of his goodnesse . And indeed what can delight us long but this thought ? that God delighteth in us , or that we are a delight to God ; that God is Good , and that God is good to us ; having tasted his goodnes , we should love and delight in him , above all our delights . The Psalmist ( Psal. 137.6 . ) preferred Jerusalem above his chiefest joy ; how much more should we preferre the God of Jerusalem above our chiefest joy . God delighteth in man whom he hath made , and who is his son by Grace , next to Jesus Christ who is his son by nature , and Jesus Christ delighteth in man whom he hath redeemed , and should not man delight in his maker , in his father , in his redeemer ? We have a most divine description of the delight which the Father takes in Christ his Son , and which Christ taketh in his redeemed ones , ( Pro. 8.30 , 31. ) Then was I by him as one brought up with him , and I was daily his delight ( Christ was the delight of his father , and he delighted in his father ) rejoycing alwayes before him ; rejoycing in the habitable parts of his earth , and my delight was with the sons of men . Jesus Christ himselfe takes up many of his delights with the sonnes of men , whom he calls the habitable parts of the earth , even those of the sonnes of men that are a habitation of God through the Spirit . Hae sunt piorum delicia & suv●ssimae volupta●es , deo placa● to f●ui , cujus eliam deliciae sunt habitare intereos qui ipsum animo reverentur & colunt . Now ( I say ) as the delight of the Father is in the Sonne , and the delight of the Sonne in the Father , and the delight both of Father and Sonne in the Saints , in the habitable parts of the earth , or with the sonnes of men ; so the delight of the sonnes of men should be in the Father , and in the Sonne ; there should our delight be , there should we take our highest contentment .

Secondly , The words are rather to be taken for a promise ; Then shalt thou have thy delight in the Lord ; Then , that is , when thou turnest from sinfull delights , or delight in sin , I assure thee of spirituall delight .

Whence observe ; That they who mourne for , and turne from sinne , shall have delights in the Lord .

When once sinne is bitter to us , the Lord will be sweete to us ; and untill sin be bitter to us , the Lord is not sweete to us ; sinne hinders our delightfull enjoyment of the creature , it puts gall and wormwood into our dish , and cup , it is that which makes all relations grievous and burthensome to us ; yet this is but a small matter , that it hinders us from the contentment , and sweetnesses which are to be had in the creature ; sinne takes us off from delighting in God . That soule cannot delight in the Almighty , who loveth and continueth in the love of sinne . If such professe delight in God , it is but a false boast , and a high presumption ; it is impossible for such to delight in the Lord indeed . Job ( Chap. 27.10 . ) saith of the hypocrite ; Will he delight himselfe in the Allmighty ? will he alwayes call upon God ? He may pretend to a delight in the Allmighty , he may have some flashes , some raptures , but his joyes and delights are not in the Allmighty , what joyes soever he hath they are in somewhat below God ; the hypocrite may delight himselfe in somewhat received from the Almighty , in some present benefit , or future expectation that he hath from the Almighty ; he cannot delight in the Allmighty himselfe , or in God as God .

As it is impossible in the nature of the thing , for a man to delight in sin , and in God too ; so God hath sayd that he who hath a delight in sin , shall not finde any delight in him . God hath sayd , Delight thy selfe in me , and I will give thee the desires of thy heart , ( Psal. 37.4 . ) But if any man will follow the desires of his owne heart , he shall not delight himselfe in God . Sinne separateth between God and us ( Isa. 59.2 . ) that is , it separates between the comforts and mercies which are in God , and us ; sin doth not , cannot separate us from the power , or presence , from the eye , or justice of God , so sinne doth not separate ( for God is nigh to sinners both to see what they are doing , and to punish them for what they ●●ve done sinfully ) but sin separates from all those delights that flow from God , from those joyes which his people take in him ; yea sin breeds a strangenesse between God and the soule , so that the soule that loveth sinne , cannot have any holy familiarity or converse with God . The Lord saith to those who repent ( Isa. 1.18 . ) Come let us reason together , &c. As if he had sayd , I am now ready to debate the matter with you that repent , and how great soever your sinnes have been , they shall be blotted out . Whereas before the Lord tells them that he was weary of them , and that they were a burthen to him in all their services ; Now when we are a burthen to God , God is never pleasant to us ; if the Lord say he is weary of us , we cannot say we delight our selves in him . Our delight and pleasure in God is the fruit of his delight in and wel-pleasednes with us .

Thirdly , Eliphaz proposeth this delight in the Lord , as the most winning promise .

Hence note ; Delight in the Lord is the highest and choicest mercy .

There is nothing better , nothing sweeter then to delight in the Lord ; delight in the Lord hath all true delights in it . David speakes this out fully in that place lately quoted to another occasion ( Psal. 37.4 . ) Delight thy selfe in the Lord , and he shall give thee the desires of thy heart ; that is , thou shalt have all thy desires fullfilled in this thing ; delight in the Lord will be the fullfilling of all thy desires ; not only shall they who delight themselves in the Lord ; have all their desires filled up , but their very delight in the Lord is the fullfilling of all their desires . What is the glory of heaven , but delighting in the Lord ? And he who delights in the Lord , feeles not the want or absence of any earthly Good . In thy presence is fullnesse of joy , and at thy right hand are pleasures for evermore ( Psal. 16 11. ) Heavenly glory is nothing but delight in God , and all earthly good is nothing without delight in God . We may affirme foure things of this delight , in opposition to all worldly delights .

First , This is a reall delight , worldly delights are but shaddows , or pageant-like shewes of delight . The joyes of a hypocrite , are like his holines , meere appearances of joy ; he hath no reall , no true joy , as he hath no true , no reall holinesse . That man doth but faine a taste of joy , whosoever he is , that doth but faine the practice of holinesse . Thus who wickedly hold out a holines which they feele not , shall talke of joyes which they finde not .

Secondly , Delight in the Lord is a strong delight , yea it is a strengthening delight ; That must needs be strong joy , which is strengthening joy ; such is the joy of the Lord , as Nehemiah told that people ( Neh : 8.10 . ) The joy of the Lord , is the strength of the soule , the strength of the inward man , it makes us mighty , it makes us giants to run our race , the race of holinesse . The giant rejoyceth to run his race , because he is strong , and knowes he can doe it . The joy of the Lord is our strength , and is both an evidence tha● wee are strong , and a meanes to make us so . Worldly delights are weake , and they weaken us , Delight in the Lord is strong , and it strengthens .

Thirdly , It is a lasting delight ; not like the crackling of thornes under a pott , ( to which Solomon elegantly compares the laughter of the foole , Eccl. 7.6 . ) that make a noise , and a blaze for a while , but are presently extinct . Now Solomons foole may be eyther , first , the prophane man in the world , or , secondly , the hypocrite in the Church ; All the joyes of this payre of fooles , the prophane worldling , and the formal hypocrite are soone in and soone out , like crackling thornes . But joy or delight in the Almighty is a lasting delight , it is not for a fitt , or a pang , but for continuance , yea it continueth in the middest of all worldly sorrows , for it overcomes and conquers them . There is a laughter in which ( saith Solomon , Pro. 14.13 . ) the heart is sorrowfull , and there is a sor●ow in which the heart laughs ; As sorrowfull , yet alwayes rejoycing , saith the Apostle ( 2 Cor. 6.10 . ) Spiritual joy , or joy in the Lord is not extinguished , though surrounded with worldly sorrowes ; Many waters cannot quench this vehement flame , this flame of God ( as Solomon speakes of love , Cant. 8. ) neyther can the floods drowne it .

Fourthly , Delight in the Allmighty is a holy delight , a delight which makes us more holy ; the delights of the world are impure , and they defile us , we seldome take in worldly pleasures , but they leave some spot and taint upon our spirits or conversations ; but the delights we have in the Lord are all pure , yea purifying delights , they make the soule more cleare , more holy , more heavenly , they make us like unto the Almighty , in whom our delight is . For look what the object is in which we delight , such is the spirit of him that takes that delight ; now the Lord in whom this delight is , being altogether holy , they that take delight in him , must needs be made or kept holy by it . As delight in worldly things makes the heart worldly , base and dreggish , so this refines and purifies it . The more we drinke of the rivers of this pleasure , the more sober we are , to be an epicure ( as it were ) in these delights , is the highest temperance . Our feeding cannot be too full , nor our drafts too large upon these delights . Solomon ( Eccle. 2.2 . ) who had run a course through all worldly delights , and tryed them to the utmost , said of laughter it is mad , and of mirth what doth it ? there is a madnesse in the mirth of the world , what doth it ? that is , what good doth it to any man ? many things it doth , it makes men vaine , foolish , dissolute , dispirited for any goodnesse ; but what good doth it ? doth it make any man better , more holy , more wise or fit for duty , no , it can doe none of these things . But delight in the Lord , is all this , and can doe all this , it is true , strong , strengthening , Quum unus quisq , licenter respicit id , in quo delectatur , subd●t , ver●seq : Aq●in . lasting , holy , a delight that makes us more holy . This is the portion of Saints at all times , though payd them in more or specially at some times , and that eyther , first , respecting the state and disposition of their owne soules , as in the rest , or secondly , the state of and promised dispensations of God to the Church . ( Isa. 65.14.18 . Isa. 66.11 . ) Then ( also in a speciall manner ) shalt thou have thy delight in the Lord . And because every man doth freely or willingly looke to that in which he is delighted . Therefore Eliphaz addeth , And shalt lift up thy face to God .

But some may say , is that such a great matter , is it any speciall favour to lift up the face to God ? seing to doe so is common to mankinde . The Naturalist saith , O● homini sublime dedit . Ovid. That whereas other creatures looke groveling downeward , God gave man an erect countenance , and bid him looke heavenwards . How then doth Eliphaz promise , Thou shalt lift up thy face to God ? We had the like expression ( Ch. 10.15 . ) If I be righteous , yet I will not lift up my head . And ( Ch. 11.15 . ) Then shalt thou lift up thy face without spott . The lifting up of the head , and the lifting up of the face are the same ; implying confidence , or a wel-grounded boldnes in him that doth so ; For all these phrases of speech imply a lifting up of the minde or Spirit to God . As David saith ( Psal. 25.1 . ) Vnto thee O Lord doe I lift up my soule . Equiparantia sun● caput vel oculos vel faciem vel animam ad deum levare . Bold . Eliphaz meanes not the lifting up of a heart-lesse face or head , such as the hypocrite or formalist lifts up to God in worship , nor the lifting up of a meere living head or face , such as all men lift up to God according to the forme or frame of their natural constitution , Fiduciam habebis recurrendi ad deum . Aquin. but the courage and confidence of the soule , and that a holy courage and confidence , is here intended . And there are not many , who can thus lift up their face to God , as is promised here to Job by way of priviledge .

And shalt lift up thy face to God .

To lift up the face , is taken under a twofold notion in Scripture , first , Faciei elevatio orantis habitus est . Pinec . as a gesture or bodily position in prayer ; He that prayeth doth usually lift up his face to God , and so to lift up the face to God , is to pray unto God . A corporal posture being put often in Scripture to signifie a spirituall duty . Thus some understand it here ; Thou shalt lift up thy face to God , that is , thou shalt pray ; secondly ( which further complyes with the duty of prayer . To lift up the face , Vultum attollit qui sibi bene conscius est animoque fidenti . Drus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sept. notes ( as was touched before ) confidence of spirit , and boldnesse , courage , and assurance towards him , before whom the face is lifted up , whether God or man .

The Septuagint who rather paraphrase then translate this text , give this sense fully ; Thou shalt be confident before the Lord ( or thou shalt act fiducially and boldly before him ) and behold heaven chearefully . This lifting up the face is opposed to casting downe the face , & that is a phrase used in Scripture to signifie shame and fayling of spirit . When courage is downe , the countenance is down too ; as we say , such a man hath a downe looke , that is , there is an appearance of guilt upon him . The face is cast downe three wayes ; First , by feare ; secondly , by sorrow ; thirdly , by shame . Ezra . 9.6 . O my God I am ashamed and blush , to lift up my face unto thee ; for our iniquities are increased over our heads . So ( Luk. 18.13 . ) the Publican durst not lift up his eyes to heaven , and possibly there was a complication of all these three causes why he durst not , feare , sorrow , shame ; he was so much terrified , so much grieved , so much ashamed of himselfe , that he durst not lift up his eyes to heaven . It was the speech of Abner to Asahel ( 2 Sam. 2.22 . ) Turne thee aside from following me , why should I smite thee to the ground , how then should I hold up my face to Joab thy brother ; that is , if I slay thee I shall be afraid to looke him in the face , nor can I have any confidence of his favour ; and it is well conceived , that he spake thus ( for it is indeed a very unusuall thing for the Generall of an Army in the very heate of warre to looke after the favour of the Generall of the opposite Army , but ( I say ) 't is conceived he spake thus ) as being convinced that he had undertaken a bad cause in upholding the house of Saul against David , and therefore had misgivings that he might shortly fall into the hands of Joab Davids Generall , and was therefore unwilling to provoke him by killing his brother . This made him say , How shall I hold up my face to thy brother Joab ? As if he had sayd , I shall obstruct the way of my owne reconciliation to thy brother , ( in case The turne of things in this warre cast me into his hands ) by killing thee . Againe we may looke backe to Gen. 4.5 . where it is reported of Caine , That he was wrath , and his countenance fell ; anger , and sorrow , and shame , falling at once upon him ( because the Lord had respect to Abel and his offering , but had no respect to him or his ) caused his countenance to fall ; which phrase stands in direct opposition to lifting up the face in all the three occasions of it . For it implyeth first feare , which is opposed to boldnes ; secondly , sorrow or anger , which are opposed to content and joy ; thirdly , shame which is opposed both to freedome of approach , and liberty of speech . We have an expression which paralels much with this , in that Prophecy of Christ ( Psal. 110.7 . Q●od legitur Exod. ●4 . 8 . eg●essos filios Israel in manu excels● , Chalda●●è dicitur , capite discooperto . i. e. palam , confidentèr sine metu . ) He shall drinke of the brooke in the way , therefore shall he lift up his head , that is , he shall rise and appeare like a mighty Conquerour with boldnesse , honour , and triumph . So Christ himselfe prophecying of the troubles which shall be in the latter dayes , comforts the surviving Saints in this language ; When these things begin to come to passe , then looke up and lift up your heads ( that is , then take heart and boldnesse ) for the day of your redemption draweth nigh , ( Luke 21.28 . ) that is , the day is at hand wherein you shall be freed from all feares and sorrowes .

Hence observe ; Holinesse hath boldnesse and freedome of spirit with God .

Then shalt thou lift up thy face unto God . As soone as Adam sinned , he hid himselfe from the presence of the Lord amongst the trees of the Garden , ( Gen. 3.8 . ) He ran into the thickets for shelter , he durst not appeare or shew his face . But when once we are reconciled to God , and sinne is taken off , when we are freed from the bonds of guilt , then we have boldnesse , reconciliation is accompanied with the spirit of adoption , whereby we cry abba father ; we can then speake to God as a childe to his father ; the childe dares lift up his face to his father , and speakes freely to him . Where the spirit of the Lord is , there is liberty ( faith the Apostle , 2 Cor. 3.17 . ) and that a threefold liberty . First , a liberty from sinne ; secondly , a liberty unto righteousnes , or a freenes and readines of spirit to doe good ; thirdly , where the spirit of the Lord is , there is a liberty of speech or accesse , with boldnesse in all our holy Addresses unto God . As the Apostle clearely sheweth at the 12 ●h verse of the same Chapter . Seing then that we have such hope , we use great plainnesse ( or boldnesse ) of speech , as wee put in the Margin of our Bibles to expresse the significancy of the Greeke word in the full compasse of it . For as because we have such hope we ought to use great plainnesse of speech towards men in preaching and dispensing the Gospel to them , so great boldnesse towards God in receiving the offers and promises of the Gospel , for our selves . Eliphaz having thus shewed what freedome Job , truely repenting , might have with God in prayer , proceeds in the next verse to shew what successe with God , or what fruit he should have in prayer .

Verse 27. Thou shalt make thy prayer to him , and he shall heare thee , and thou shalt pay thy Vowes .

In these words we have a further promise , leading to a further duty ; as befor● the duty of returning to the Almighty , had a promise annexed to it of lifting up the face to God , or boldnesse in prayer . So now the promise of being heard in prayer , is followed with a duty , The payment of vowes .

Thou shalt make thy prayer to him &c.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 multiplicavit , propriè verba fortia f●d●t in Oratione . The word notes the powring out of many prayers , or of a multitude of words in prayer , yet not of bare w●rds , but of words cloathed with power , strong prayers as well as many prayers . For as the Gospel comes from God to us , not in word onely , but in power and in the holy Ghost , and in much assurance , ( 1 Thes. 1.5 . ) so prayer should goe from us to God , not in word onely , but in power , and in the holy Ghost , &c. Thus , saith Eliphaz , Thou shalt make many , and mighty prayers , strong prayers , prevailing , conquering prayers ; so the word is used ( Gen. 25.21 . ) T●en Isack intreated the Lord for his wife because she was barren ; that is , he made many prayers to God , he made a businesse of praying that he might have a sonne , though there was a sure promise made to Abraham that he should have a sonne , and that in him , and from him should come the promised seed ; yet Isack was long without a sonne , and he leaves it not carelesly in the decree of God , resolving Idly , God hath said I shall have a sonne at least , if not many sonnes , why should I trouble my selfe in the thing . No , Isack had not so learned the minde of God , he was better skill'd in Divinity then so , to separate the meanes from the end , or to conclude that wee need not pray for that which God hath purposed and promised . He I say , was better instructed then so , and therefore though he ( doubtlesse ) did fully beleeve that God would fullfill the promise made to Abraham in giving him a sonne , yet he entreated the Lord for his wife because she was barren : and he intreated the Lord earnestly , he made plenty , abundance of prayers ; for it cannot be supposed but that he had prayed for that mercy long before ( for it was neere twenty yeares since his marriage to Rebeccah , as appeares plainely by comparing the 20 verse of that Chapter with the 26 ●h , the former telling us , that he was forty yeares old when he marryed Rebeccah , and the latter that he was threescore when Rebeccah bare Jacob and Esau . So that I say , we cannot suppose but so holy a man as Isack had been suing out the good of the promise before ) but when he perceived it sticking so long in the birth , then his soule fell in travel about it , then he was very fervent in prayer , and would give the Lord no rest ; Then he entreated the Lord &c. The same is sayd of Manoah ( Judges 13.8 . ) Then Manoah intreated the Lord , and said , oh my Lord , let the man of God which thou didst send come againe unto us , and teach us what we should doe unto the childe that shall be borne ; he prayed then with much earnestnes , or made prayers for direction in that thing . The word is often used to signifie abundance , ( Isa. 35.2 . ) It shall blossome abundantly . ( Jere. 33.6 . ) Behold , I will bring in health , and cure , and I will cure them , and will reveale unto them the abundance of peace , and truth . Not onely shall they have peace , and truth , but abundance of them . So here , thou shalt not onely pray , but a spirit of prayer shall be powred out upon thee aboundantly . Thou shalt make thy prayer unto him .

Hence note ;

First , Prayer is a dutie .

We owe prayer to God as his creatures , or in regard of our naturall dependance upon him , much more as new creatures , or in regard of our spirituall dependance upon him .

Secondly , Note ; It is our duty not onely to pray , but to pray much , or to pray with much fervency .

The emphasis of the Originall word here used , leades us to this as well as many Scripture Authorities . Cold asking invites a denyall , 't is effectuall or working fervent prayer that prevailes much , ( Jam. 5.16 . )

Note , thirdly .

Prayer is due onely to God .

Prayer is a part of holy worship , and all such worship is proper to God alone ; Thou shalt make thy prayer unto him . Saints and Angels worship God with us ; we must not worship eyther Saint or Angel with God , no nor God by the helpe and mediation of Saints or Angels . We know no mediator of intercession , but he who is the mediator of redemption , the Lord Jesur Christ .

Fourthly , Taking in the consideration of the time , as before in the former part ; Then shalt thou have thy delight in the Lord , then shalt thou make thy prayer to him .

Observe .

That , we are never in a fit frame for prayer , till wee turne from every sin by repentance .

As the Lord will not heare us when we pray , if we regard iniquity in our heart ( Psal. 68.18 . ) so neyther are we in a fitnes to speake to God in prayer , if we regard any iniquity in our hearts . Repenting and praying must be of the same length ; unlesse we repent continually , we cannot pray continually , because we sin continually . The more holy we are , the more free we are to pray . Sinne clogs and checks the spirit in this great duty , cast off that weight , and then , shalt thou make thy prayer to him , And he shall heare thee .

To heare prayer , is more then to take notice of the matter or words spoken ; to heare prayer , is to grant what we pray for ; as our hearing the word of God is more then to take in the sound or sence of what is spoken ; it is to submit to and obey what is spoken ; Now as we heare no more of the word of God , then we beleeve and practice , so the Lord heareth no more of what we pray ( in a Scripture sence ) then what he granteth . There are two expressions in Scripture which note this .

First , To have regard to a person , or to a prayer ( 1 Kings 8.28 , 29. ) when Solomon prayed at the dedication of the Temple , the Lords hearing of prayer , which he then beggd , is thus described , Have thou respect unto the prayer of thy servant , and to his supplication , &c. that thine eyes may be open toward this house night and day . Respicere est audire . So it is said of Abel ( Gen. 4.4 . ) that the Lord had respect to his offering , the Lord looked towards him , and accepted of him ; to accept a prayer , is to heare a prayer .

Secondly , The hearing of prayer is described by the presence of God with those that pray . ( Isa. 58.9 . ) Then shalt thou call , and the Lord shall answer , thou shalt cry , and he shall say , here I am . This is a wonderfull condescension , 't is even as when a Master calling to his servant , he answereth , here , Sir , here I am ; and that is as much as to say , I am ready to your command , I am ready to doe what you will have me , here I am ; so saith that promise in the Prophet , Thou shalt cry , and the Lord shall say , here I am , that is , Adesse est a●dire . I am ready to doe what you aske , I am even ready ( O unspeakeable Goodnes ) at your command ( as our translation of the 11 ●h verse of the 45th Chapter of Isayah , speakes out in plaine termes , ) or I am willing to doe what you will have me to doe . All which is in effect and vertually contained in the word of the Text. He shall heare thee . This teacheth us , First , That God is the hearer of prayer .

It is the Lords title , O thou that hearest prayer , unto thee shall all flesh come ( saith David , Psal. 65.2 . ) God is not onely A hearer of prayer , but he is The Hearer of prayer ; to heare prayer is his peculiar prerogative and priviledge as wel as his goodnes and mercy ; none in heaven or earth have a will to heare prayer as God doth , nor have any a power to doe it . No creatures eare is long enough to reach the complaints , nor his stocke large enough to supply the wants of all his fellow creatures . The crowne of this honour fits none but God himselfe . He shall heare thee .

Secondly , Note ; It is a great mercy , a mercy comprehending all mercy , to be heard in prayer .

He shall heare thee ; Man cannot desire a richer favour then to be heard of God . To have audience in the Court of Princes , and among the great men of the earth is a great favour . What greater worldly priviledge can a man have then this , that he hath the eare of those who are greatest in the world ? When a man saith , I have the Princes eare , I can be heard when I speake , we thinke he hath spoken enough to make him a man . How great a mercy is it then to have the eare of God ? to have ready audience in the Court of heaven ? that as soone as we call , the Lord is ready to answer , here I am , what 's the matter ? what would you have ? it shall be done , your request is granted . And to shew that to be heard by God is the summe of all mercies , or all our mercies wrapt up in one , the Scripture testifies that not to be heard of God is the summe of all judgements , or all judgements wrapt up in one . When the Lord refuseth to heare , or sayth he will not heare those that pray , then wrath is comming upon them to the uttermost . Thus the Lord threatned the Jewes ( Isa. 1.15 . ) When ye spread forth your hands , I will hide my eyes from you , yea when ye make many prayers I will not heare , your hands are full of bloud ; As it is an argument of the greatest sinfullnesse of man against God not to pray ; Powre out thy fury upon the Heathen that know thee not , and upon the families that call not on thy name , ( Jere. 10.25 . ) So it it an argument of the greatest wrath of God upon man not to be heard in prayer . He that is not heard receives nothing , and he that is heard receives all . And this is the Saints priviledge by Jesus Christ , their prayers are heard , they have welcome audience at the throane of Grace continually . And hence by way of Corallary from the former observation , we learne , that Holy prayers are fruitfull and gainefull prayers .

God hath not said to the seed of Jacob , seeke ye me in vaine ; Hee that goeth forth and weepeth bearing pretious fruit , ( this pretious fruit faith and prayer , or the prayer of faith ) shall doubtlesse ( there 's no hazard nor peradventure in the case ) come againe rejoycing , bringing his sheaves with him . His showry seed-time shall be blessed with a fruitfull and plentifull harvest . The wicked make many adventures , many voyages by prayer , such as it is , heaven-wards , yet come home without ladeing , without any fraight at all . Their prayers are all lost , and turne to no profit ; and indeed theirs are not prayers but words , or babling rather . But holy prayer , the prayer of the holy is prevailing ; At quibus cum que tandem modis peccator oret , verum etiam est nunquam exaudiri peccatorem ex dignitate suae personae aut meriti sed ex dei gratia & misericordia . Bold . Those showers of prayers and teares which beleevers send up to heaven , are like the raine ( as the Prophet speakes , Isa. 55.10 . ) which commeth downe , and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and bud , that it may give seed to the sower , and bread to the eater . Even thus the word of prayer which goeth out of the mouthes , or hearts rather of beleevers , returnes not to them voyd , but prospers in the thing whereto they send it . As appeares yet more fully in the next words of this verse spoken by Eliphaz ; He shall heare thee ; What then ?

And thou shalt pay thy Vowes .

That is , God will give thee the mercies which thou didst pray for , and thereby give thee occasion to pay the vowes which thou didst make to him in case he performed thy desire in prayer . Eliphaz is not exhorting Job ( directly ) to pay vowes ; but he is assuring him that his prayer shall be heard , and so fully answered , that he shall see reason and have aboundant cause to pay them , and to pay them both fully and chearefully .

Thou shalt pay thy Vowes .

The word signifies free votive promises made to God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat votivas promissiones deo factas quae obligant , nec retractari nec solvi propria authoritate possunt . Bold . yet obligatory upon man ; for howsoever as the word implyeth , there ought to be the greatest freedome and voluntarines in making a vow , yet a vow being made , there is an obligation , a bond or tye upon him that made it to performe or pay it ; He that voweth binds himselfe , but he cannot unbind or absolve himselfe from his vow , nor can he retract or call in his lawfull vow .

Eliphaz , I suppose , here mentions the payment of Vowes , because the godly in those times did often make Vowes . When Jacob ( Gen. 28.20 . ) fled from his brother Esau , he in case of his safe returne , vowed a vow , saying , If God will be with me , and will keepe me in this way that I goe , and will give me bread to eate and rayment to putt on , so that I come to my fathers house againe in peace , then shall the Lord be my God , ( that is , I will owne and honour him , love and depend upon him more then ever ) And this stone which I have set up shall be Gods house , and of all that thou shalt give me I shall surely give the tenth to thee . Here 's the tenour and forme of the most ancient and famous vow that ever was made . Likewise Hauna ( 1 Sam. 1.11 . ) vowed a vow , and said , O Lord of hoasts , if thou wilt indeed looke on the affliction of thy handmaid , and remember me , and not forget thy handmaid , but wilt give to thy handmaid a man-childe , then will I give him unto the Lord . We reade often in the Psalmes of paying of Vowes , Psal. 66.13 , 14. Psal. 50.14 . Psal. 76.11 . Psal. 116.14 . And we have the command for it ( Eccl. 5.4 . ) Pay that which thou hast Vowed .

Further , To explicate this Text , It may be inquired what a Vow is ?

I answer , A Vow is a solemne , free , and voluntary promise made to God , of things lawful , weighty , & possible , to further & help us to glorifie God in our obedience . In which description we have , first , the nature of a Vow , It is a solemne promise , not a bare promise . Secondly , the object ; It must be made to God ; Thirdly , the manner of it , It is a free and a voluntary promise ; for though a lawfull vow layeth a necessity upon us to keepe it , when once wee have made it , yet there is not an antecedent necessity of compulsion upon us to make it ; so that , a vow ought to be a most free , and voluntary act . Fourthly , in this description of a vow , we have the generall matter of it . As first , it must be of things lawfull , wee may not vow that which we may not doe , eyther expressely , as they did ( Act. 23.12 , 13. ) who vowed to kill Paul , or implicitly , as Herod did who promised to give the daughter of Herodias whatsoever she should aske , limiting her onely as to the quantitie of her demand , she must not aske above halfe the kingdome , but leaving her without limits as to the quality of her demand , whether good or evill , lawfull or unlawfull made no matter . And thus many conceive Jephtah fayled , implicitly vowing to doe that , which was unlawfull for him to doe , ( Judg. 11.30 , 31. ) Secondly , a vow must be of things weighty and serious , wee must not vow about trifles . Thirdly , it must be of things possible , through grace , though we must vow weighty things , yet we must not vow things impossible , eyther in their own nature , or without extraordinary assistance and strength from God . Fifthly , we have here the ends of a vow ; first , to Glorifie God ; secondly , to oblidge us more strictly to obedience .

Hence Note ; First , It is lawfull to make a Vow .

All the Scripture testimonies before alledged confirme that proposition .

Secondly , Vowes lawfully made , ought to be kept .

Thou shalt pay thy vowes , hath in it the nature both of a promise and of a command ; Vowes are bonds , we must take heed of breaking them ; if wee breake our vowes , God will breake our peace . The word which we translate to pay a vow , signifies also to give peace and quietnesse , implying that till the vow be payd wee cannot have peace . A man that is in bonds to men hath no peace till he dischargeth or hath prepared to discharge his debt , and therefore an acquittance or a discharge for a debt , is commonly called , A quietus est , implying that till a man hath got a discharge , he is not at quiet . We are at our liberty whether we will vow or no , but we are not at our liberty whether we will pay our vowes or no. And therefore Solomon doth not onely exhort to the payment of vowes , but to the speedy payment of them ( Eccl. 5.4 . ) When thou vowest a vow unto God deferre not to pay it , for he hath no pleasure in fooles ; That is , he is greatly displeased with fooles ; he means it not of such as are called fooles for the want of a natural understanding , but for the want of a good conscience , & such are all they , who flatter God with their hastines in making vowes , and then mock him by their slownes in or neglect of paying them . And therefore , take foure Cautions about Vowes .

First , Be not frequent in making vowes ; vowing must not be like praying , an every days work , we may not vow , as we must pray , alwayes , and without ceasing . Many have brought themselves into great snares by multiplying vowes ; and we have need to be caution'd in this thing , because the nature of man is carried much to it . The Heathens made many vowes , especially when they were in any distresse , and so meere carnal men will doe to this day , vow great things , what they will be , and what they will doe , if trouble be upon them . It is sayd that those Heathen Marriners made vowes when the storme was over and the danger past ( Jon. 1.16 . ) Many make vowes in a storme whether at Sea or Land , which they little minde when the storme is done . But those Heathens ( which may be a rebuke to some Christians ) made vowes of praise and thankfullnes when they had escaped the storme . And this is a further proofe of that naturalnes which is in man to make vowes . And the reason of it is , because this satisfieth a natural man , and fills him with confidence that he shall receive good from God , because he hath vowed duty to him . Man loves to be upon his owne bottome , and thinkes he shall surely engage God to be mercifull , while himselfe promiseth to be dutifull and thankfull . Now ( I say ) though there be still a lawfullnes of vowes in these Gospel times , yet take heed of making many vowes , especially of conceiting to oblidge God by any of them . As the former may prove a snare , and an entanglement to us , so the latter is a dishonour to God , who never shewes us mercy more freely , then when wee binde our selves most to duty .

Secondly , When ever you vow be sure you doe it in the strength of Christ . None discover more weakeness in keeping vowes , then they who make vowes in their owne strength , or not wholy in the strength of Christ . Some have vowed never to commit such a sinne more , and they never committed it so much as after they had vowed . Some have thought to get cure and remedy against such a corruption or lust by a vow , and yet that lust or corruption hath prevailed more upon them after their vow . The reason of all is , because they have eyther put their vow in the roome of Christ , as if that could helpe them alone , or else they have made their vowes alone without relyance upon the power of Christ . That rule of the Apostle which obtaines in all cases of duty , doth most in this ; Whatsoever ye doe in word or deed , doe all in the name of the Lord Jesus , giving thankes to God and the Father by him ( Col. 3.17 . )

Thirdly , In things which are directly commanded or directly forbidden in the Law of God , we are not to vow the doing , or not doing of the thing in it selfe , but only a greater care & stricter watch over our selves , eyther for the doing of the one , or not to doe the other . As for example , we should not vow absolutely , that wee will not worship Idols , that we will not sweare , that we will keepe the Saboath , that we will honour our parents , that we will doe no murder , for all these duties are expressely commanded by God , and are therefore past being vowed by us . Onely thus , wee ( observing the treachery of our owne hearts ) may vow more care and diligence in and about all these things . And thus wee are to understand that of Jacob ( Gen. 28.21 . ) vowing that the Lord should be his God ; as also that of David ( Psal. 119.106 . ) I have sworne and will performe it , that I will keepe thy righteous judgements . David kept them before , but now he would be more strict then before in keeping them . So then , when we vow things already commanded or forbidden , we must pitch and place our vow not upon the matter of the commandement , but upon the manner and intensenes of our spirits in keeping it .

Fourthly , Let not vowes about indifferent things be perpetuall . All vowes about things expressed in the Law of God must be perpetuall , because the things themselves are allwayes a duty . For the affirmative precepts of the Law are at all times binding , and the negative binde at all times . But as for things which are not precisely under a Law ; As for example , in the affirmative , to pray so many times in a day , to reade so many Chapters of the holy Scriptures in a day , to heare so many Sermons in a weeke ; and in the negative , not to drinke any wine or strong drinke ; not to weare silke or lace for or upon our Apparrel , not to take such or such a recreation in it selfe lawfull . I say in these cases , let not vowes be perpetuall but limited to a season , lest thereby wee entangle our owne soules , and cast our selves into temptation , while ( through a zeale not according to knowledge ) we use such meanes to avoyd it . Make no vowes to binde your selves at all times in things which are not necessary at all times , eyther to be done or not to be done .

From the whole verse , Observe ; That , the answer of prayer received from the Lord , doth call us to pay and performe all the duties that we have promised or vowed to the Lord in prayer .

Though we doe not alwayes make strict and formal vowes when we pray , yet every prayer hath somewhat of a vow in it , so that having prayed at any time , we may say , The vowes of God are upon us ; for when we pray we promise , and then especially we doe so , when we pray under any pressure of trouble , or when we have any extraordinary request to make ; then , I say , we engage our selves in a more solemne manner to serve and walke with God . And so the returne or answer of such prayers ingageth us more strongly to duty . For wheresoever the Lord soweth , there he lookes to reape , and where he hath sowed much , he looks to reape much ; but then and there chiefly when we promise him fruits of duty for our receipts of favour and mercy . Did we take notice of this , we should not be found as we are so much in arreare to the Lord , eyther for our private or publique mercies ? What promises have we made in the day of our distresse ? that we would be holy , that we would strive against and mortifie our sinnes , or the deeds of the body through the Spirit & power of our Lord Jesus Christ . Now let conscience speake ; have wee performed our promises ? have we paid our vowes ? we can hardly say that we have put up a prayer which hath not had an answer by blessings and successes ; God hath been to us a prayer-hearing God ; have we been to him a vow-paying people ? Who amongst us is now more active for God ? or more carefull to please him then before ? Who amongst us is more watchfull over his heart , or more circumspect in his walkings then he was before ? Who is more carefull over his family , that it may be holy ? or more zealous for the publicke , that it may be reformed , then he was before ? What manner of men should we be in all holy conversation and Godlines , did we but pay those vowes and make good those engagements which have gone out of our lips , and we have layd upon our selves before the Lord , in the day of our trouble ? how just , how pure , how righteous a Nation should we be were we what we promised our utmost endeavours to be ? the Lord hath done much for us ; let us up and be doing for him ; let us make good what we have spoken to the Lord in vowing and promising , seing the Lord hath performed what we have spoken to him in praying and calling upon his name . God hath answered us at the first call , yea sometimes before we called ; let us not put God to call a second and a third time , much lesse often and often for the payment of our vowes . For though the Lord in patience waite many dayes for the payment of vowes , yet according to righteousnes we should not let him waite one day for it . All these spirituall debt-bills are payable at sight or upon demand ; God shewes us our owne bills and bonds wherein we stand engaged to his Majesty every day , and every day ( by some or other of his Atturneyes , that is , by some meanes or other ) he makes his demand , therefore pay to day , pay every day , for we can never come wholy out of these debts to God , or say , we owe him nothing , how much soever , we have payd him . And know , that if when God hath heard us , we be sloathfull in paying our vowes , eyther God will heare us no more , or wee shall heare of him ( and that , as we say , with both eares ) till he make our eares tingle , and our hearts ake for not paying them . Swift Judgements have often followed these slow payments . And though they have not been swift in comming presently upon the neglect , yet when they have come , they have come swiftly upon the neglecters . And as wee may alwayes say of the evills and Judgements which come upon any of the people of God , as the Prophet in a like case doth to the people of Israel ( Jer. 4.18 . ) Thy way and thy doin●s have procured these things unto thee this is thy wickednes . So in most cases when evills and judgements fall upon and afflict the people of God , we may say , Your not doing what you have promised , hath procured these things unto you ; This is your vow-breaking or your neglect of paying your vowes . And how just is it that their troubles should not onely be renewed , but even doubled and trebled , yea , seventimes more encreased upon them , who slight and throw off those very duties which they tooke upon them in the day of their trouble , in expectation to have their troubles removed . Every mans mouth will be stopt , when he suffers for not doing that good which the mouth of the Lord hath spoken , how much more will his mouth be stopt , and he have nothing to say for himselfe , who suffers for not doing that good , or for not forbearing that evill , which his owne mouth hath spoken , and solemnly charged upon himselfe as a duty in the presence of the Lord . They will have least to say for themselves who goe against or come not up to what themselves have sayd . Then pay your vowes .

JOB , CHAP. 22. Vers. 28 , 29 , 30.

Thou shalt also decree a thing , and it shall be established unto thee : and the light shall shine upon thy wayes .

When men are cast downe , then thou shalt say , There is lifting up : and he shall save the humble person .

He shall deliver the Island of the Innocent : and it is delivered by the purenesse of thine hands .

IT hath appeared in opening the whole Context ( of which this is a part ) how Eliphaz presseth Job with promises , assuring him that not onely good , but great good should accrew to him by his returning to God , and acquainting himselfe with the Allmighty . And in the foregoing verse That great benefit was shewed , The Lords hearing the prayer of such as doe so ; Thou shalt make thy prayer to him , and he shall heare thee , and thou shalt pay thy vowes : Here Eliphaz gives in another excellent promise ; Thou shalt also &c. that is , moreover and beside what I have said , I adde this ,

Vers. 28. Thou shalt also decree a thing , and it shall be established unto thee .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 scidit abscidit secuit divisit . Metaleptice secuit lites , definivit decrevit . Importat hoc verbum decretum cum quadam separatione unius rei ab alia . Bold . Thou shalt decree . The word here translated to decree , signifies properly to divide , to cut asunder . So it is used ( 1 Kings 3.25 . ) when Solomon gave sentence between the two women that were harlots concerning the living Childe , he sayth , Divide the Childe ; my decree is that the Childe shall be divided . Now hence by a Trope , the word signifies also to decree , to descide , or to determine a matter , because in all decrees about or determinations of a Controversie , there is ( as it were ) a Cutting off the buisines , a laying aside of one thing , and a sticking to another . When the whole matter is debated and weighed in Councell , then the result and issue of all is drawne up and given out in a decree . So that to decree is to divide , or separate one thing from another , resolving upon that , which we conceive most just , and reasonable .

Thou shalt decree a thing .

The Hebrew is , Thou shalt decree a word : Verbum pro re frequenter per Metonymiam adjuncti . it is usuall in that language to put word for thing . And when he saith , Thou shalt decree a thing , wee are not to understand it at large , as if whatsoever were decreed should be established , but the meaning is , thou shalt decree that which is right and good in it selfe , and good for thee . For the decree being made by a godly man , wee cannot suppose that he should decree any thing but that which is just and good ; and so the signification of the former word is well applyed to this , Thou shalt decree , that is , thou having by deliberation and serious discussion considered what is right , and having cut off all evill from thy sentence , thou decreeing such a thing , it shall be established unto thee .

There are yet two opinions concerning this decree , as it is an exposition of the former promises , Thou shalt be heard , and , Poterit esse pracedentis partis expositio Decernes offerre vota et deus illa rata efficiet , vel rata semper fundes verba . Pi●ed . thou shalt pay thy vowes ; that is , what thou suest for by prayer on earth , shall be decreed for thee in heaven . That is , thy prayer shall certainly be performed , thy prayers shall not be lost , no , They shall be as the Statutes and decrees of heaven . It is said of Eliah ( 1 Kings 17.1 . ) what he decreed was done ? and what was his decree ? his decree was his prayer ; See how he speaks as if he had the command of heaven and earth , as if he had carryed the keyes of the Clouds at his girdle . As the Lord God of Israel liveth , before whom I stand , there shall not be dew nor raine these yeares , but according to my word . But what was this word of Elijah ? the Apostle James expounds that for us , he telleth us what this word was , when Eliah sayd , it shall be according to my word ( Jam. 5.17 . ) Elias was a man subject to the like passions as wee are , and he prayed earnestly that it might not raine ; and it rained not on the earth for the space of three yeares and six months : And he prayed againe , and the heavens gave raine , and the earth brought forth her frruit . The Apostle explaines , what the word of Elijah was , even a Prayer-word , he prayed and sought the Lord in that thing , and his prayer was as certainly performed to him , as if he had the whole power of decreeing what he would have . Thus here , thou shalt powre out a prayer , and thy prayer shall be as a decree established with God . So we read ( Gen. 32.24 . ) in the report of Jacobs wrestling with the Angel , that the word of Jacob was as a decree , I will not let thee goe , except thou blesse me ; I will have a blessing ; and it is said , as a Prince hast thou power with God , and with men , and hast prevailed . Jacob had what he would in prayer , he decreed a thing , and it was established to him . The prayers of Saints are decrees with God : and 't is but reason they should be so ; because their prayers answer the decrees of God , or they pray for that which God hath decreed ; and indeed there is no Saint or Godly man would pray any other prayer , or aske any thing of God , but what God hath determined and decreed before to give : As a Godly man would doe nothing but what God hath commanded , so he would aske nothing but what God hath decreed . This is a comfortable truth , yet I rather conceive the sence of this place more generall , and not tyed up to that of prayer , and therefore

Secondly , Thou shalt decree a thing ; that is , thou shalt take up a resolve , or a purpose ; thou in thy wisdome and prudence shalt say in thy heart , I will doe such a thing , or I would bring such a thing to pass , Ordinabis per tuam providentiam facturum aliquid , & quasi rem non futuram & incertam , sed quasi divina jam voluntate constitutam illam habebis . Aquin. and it shall come to pass or be established . For as many men mett together in Councell , make Decrees ; so any man in himselfe may make a decree ; and we alwayes make decrees in our own minds before wee joyne in any decree with others ; first , wee speake in our mindes , then we speake out our mindes ; Thou shalt decree a thing ; that is , thou shalt resolve to goe such a way , or to doe such a thing , and it shall be done . Now , this Case of decreeing must be understood with a Caution , suppose the thing it selfe be just and lawfull ( as wee touched before ) yet a man must not make absolute decrees ( that 's the priviledge of God , he onely can make peremptory decrees , who hath all things in his power ) we must decree submissively to the will of God , and say , if the Lord will , if the Lord please wee will doe such a thing . The Apostle ( James 4.12 , 13 , 14. ) reproves those that would make peremptory decrees of what they would do in reference to outward affaires : Goe to now yee that say to day or to morrow wee will goe into such a Citie , here is a decree , wee will goe to such a place , or doe such a thing , wee will continue there a yeare , and buy and sell , and get gaine . It is lawfull for men to take up a purpose to goe to such a place , and follow their trade to buy and sell , and get gaine in an honest way , but no man must be peremptory in this , because we know not what shall be on the morrow ; therefore , the Apostle directs ; Yee ought to say , if the Lord will we shall live , and doe this or that . Such decrees must be made with the Lords good leave , or with a reference to his pleasure who alone doth whatsoever pleaseth him . As the persons so the workes of all men are in the hand of God ( Eccl. 9.1 . ) And there they are ; first , as to the performance of them ; secondly , as the successe of them . They take themselves for more then men , who decree the doing of lawfull things without the leave of God . We must not onely see what we doe is according to the will of God , but we must have his good-will for the doing of it ; that is , as we must have a Law from God for what we doe , so leave from God . Thus Paul teacheth us to speake by his owne example ( 1 Cor. 4.19 . ) I will come unto you shortly if the Lord will . And againe ( Chap. 16.7 . ) I must tarry a while with you if the Lord permit . Once more ( Phil. 2.19 . ) I trust in the Lord to send Timothy to you shortly . And even Heathens themselves by the light of nature have acknowledged such a submission as due unto their superiour Power , their gods , Ethnicis illudi in ore frequens erat , si dij volunt . therefore they used to express their resolutions thus ; If the gods will ; much more must Christians speake thus in all they undertake to doe , we will doe it , if God will .

Thou shalt decree a thing And it shall be established unto thee .

That is , thou shalt have successe in it , it shall be confirm'd . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 surget tibi ; surgere pro existere vel effectum dari . The word in the Originall signifies , to rise up , as also to stand . So some render it here ; Thou shalt decree a thing , and it shall rise up to thee . When a thing that we are determined upon , prospers and comes well on , we say it riseth up to us , whereas a businesse that failes , falls off from us , or goeth backward . But saith Eliphaz to Job , The thing which thou decreest shall rise or come up to thy minde , to thy desire , or as some read , It shall come to thee ; we say , Veniet tibi . Vulg. it shall be established . So the word is used frequently in Scripture ( Esay 40.8 . ) The word of the Lord shall stand . Now as the word of the Lord shal stand , so shall the word of man while it is according to the word of God . So the word is used in the Case of a virgins making a vow ( Numb. 30.4 . ) If the father heare it and say nothing it shall stand , or be confirm'd ; otherwise if he dislike , it is a void vow , a null vow . So that here , to rise up , or to be established , notes only the effectivenes and successe of those decrees which this godly man should make , these shall be established unto him for his good , he shall have the comfort and benefit of them , while he aymes at the Glory of God in them .

Hence note ;

First , The successe of our Councells and Decrees is a great mercy .

Eliphaz brings it in by way of promise , Thou shalt decree a thing , and it shall be established unto thee . Success in any of our right actions is to be acknowledged as a mercy ; and therfore the Lord doth so distinctly specifie the successlesnes of the Jewes after their return from Babylon in their rural and houshold businesses for neglecting to build his house ( Hag. 1.6 . ) to shew that he had a Controversie with them ; Yee have sowne much , and brought in little ( no success ) yee eate , but have not enough , yee drinke , but yee are not filled with drinke ( that is , yee are not satisfied ) yee cloath you , but there is no warmth ( which is the effect of cloathing ) and he that earneth wages , earneth wages to put it into a bag with holes . Which is a proverbiall speech , implying that nothing sticks , nothing stayes by a man , no more then money doth in a bag that hath holes in it , or water in a sieve , or in a leaking vessell . Successlesnes attended them in all they did , and that was their affliction . So when our Councells prosper , when what we advise to be done thrives in the doing ; when the directing word of a man proves like the Creating word of God ( Gen. first ) who did but say ; Let there be light , and there was light , let there be a firmament , and there was a firmament , &c. Thus when a man shall say , let such a thing be done and it is done , when every thing comes forth at a word , like a new Creation , how great both a mercy and honour is this ? When he saith , let there be deliverance , and there is deliverance , let there be victory , and there is victory , let there be peace , and there is peace ; when in cases of greatest difficulty and utter impossibility to flesh and bloud , he speakes like magnanimous Joshua ( Josh. 10.13 . ) in a commanding language to the creature , while with strongest confidence in & humblest dependance upon God . Sunne stand thou still upon Gibeah , & thou Moone in the valley of Ajalon , & the Sun stood still , and the Moone stayed untill the people had avenged themselves upon their enemies . Who of the sons of men ( who were not also the sons of God ) were ever crowned with such an honour ?

Secondly , He doth not say , he shall decree a thing and establish it , for man may decree a thing , but man cannot establish it ; the decree is from one , the establishment is from another ; and who is that other ? Eliphaz doth not expresse who by name , but we may easily understand who it is , even God himselfe . For as it is God alone who hath given a being to all things , so he alone gives all things their establishment , whether they be things wrought by him , or wrought by us , God shall establish it , or it shall be established by the fiat , and consent of God .

Hence observe ; The success of our Councells and decrees is from God .

There are many who take wise , yea honest Councells , which yet are not established , because the Lord is not pleased to establish them , and the Lord doth often overthrow evill and malitious Counsels . We read ( Esay . 7.5 , 6 , 7. ) of Councells and Decrees made ; Syria , Ephraim , and the son of Remaliah , have taken evill Councell against thee , saying ( they decree a thing , what was it ) let us goe up against Judah to vex it ( there was the decree ) let us make a breach therein for us , and set a king in the midst of it , even the Son of Tabeal . Here was their decree ; we will vex this people , we will set a king among them , the Son of Tabeal . But what saith the Lord to this ? Thus saith the Lord God ( 7 ver. ) it shall not stand , neyther shall it come to passe . It is this word in the Text , it shall not be established . You have made a decree , but you have not my consent for the Establishment of it , and therefore it shall not stand , it shall not come to passe . Take another Scripture ( Esay 8.10 . ) The Lord doth as it were give them leave to make decrees : make as many decrees as you will , and sit together in Councell , lay your Councells as deep as you can , take Councell together , and it shall come to nought ( you may take Councell , but it is in my Power whether it shall succeed or no , and I have decreed concerning your decree , that it shall come to nought ) speake the word and it shall not stand . The standing or not standing , the frustrating , or the fullfilling of our Decrees and Councells , it is from the Lord .

Thirdly , When he saith , Thou shalt decree a thing , and it sha●● be established unto thee . We may observe ; The Councells of the Godly are under a promise of good successe .

They have a kinde of Assurance that what they say shall come to passe ; though they have not an absolute Assurance , yet they have much assurance , though wee cannot say in every particular Case , that their decree shall be Established to them , yet their decrees in generall are under a promise of Establishment . Christ speaketh concerning the Decrees of a Church-Assembly ( Math. 18.18 . ) Verily I say unto you , whatsoever yee shall binde on earth , shall be bound in heaven ; and whatsoever yee shall loose on Earth shall be loosed in heaven ; that is , I will Establish your Decrees . If when you meet together in my name , you decree concerning a person to bind sin upon him , he shall be bound , if to loose or pronounce him pardon'd , he shall be loosened , your decree on earth , shall be a decree in heaven , I will binde what you binde , and loose what you loose . Now in proportion , the Lord speakes the same concerning the decrees of any Godly man ; what he binds on earth , the Lord doth binde in heaven , and what he looseth on earth , God looseth in heaven ; that is , there is an Establishment of his decrees ; and as the Church there hath a promise that the Lord will joyne with her in her decrees ; so a Godly man hath a promise here that the Lord will joyne with him in his decrees . We have also an excellent confirmation of it , ( Esay 44.25 , 26. ) The Lord is many wayes described in Scripture , but here he is described by disappointing and establishing the Councells of men . He it is that frustrateth the tokens of the lyars , and maketh diviners mad ; that turneth wise men backward , and maketh their knowledge foolishnes . Here is a description of God in reference to the disappoyntments which he puts upon his enemies , in frustrating their Councells and decrees ; they boast of these and these tokens that assure them of good successe , but the Lord frustrates their tokens . The Diviners say , O the Starrs promise good luck , and tell us we shall have good fortune ; thus diviners boast , but the Lord maketh the diviners mad ; how doth he make them mad ? by making them see things fall out quite cross to what they have foretold or prophesied . Againe , hee turnes wise men backward ; that is , he turnes the Councells of wise men backward , when they have resolved such a thing , the Lord sets it quite another way : this is the glory of God that he can give check to the Councells of the greatest Polititians , and deepest Machiavells , he turnes them backward . Thus the Lord is set forth overthrowing the decrees of the wicked ; but at the 26 ●h ver. He is set forth establishing the decrees of the Godly . He it is that confirmeth the word of his servant , and performeth the Councell of his Messengers ; that saith to Jerusalem , thou shalt be Inhabited , and to the Cities of Judah yee shall be built , &c God confirmeth the word of his servant ; which may be understood not onely of the word of Prophesie ( though that be the scope of that place , as if it had been sayd , when the Lord sendeth forth his Prophets and holy Diviners , 't is not with them as with false Prophets and heathenish Diviners , who making promises from the Starres of heaven , not from the God of heaven , are frustrated and disappoynted ; 't is not thus with the Lords holy Diviners , for he confirmeth the word of his Servants . Now , I say , wee may understand that Text not only of that word of prophecy which the Lord puts into the mouths of his Servants by an immediate inspiration ) but also of that word of prophecy , or decree , which any one of his faithfull servants speaketh or maketh according to his already revealed will . This word of his servants the Lord confirmeth also , and performeth the Councell of his Messengers . And the reason is ( as was touched before about prayer ) because there is a suitablenes between such words and decrees of his servants , and his owne Decrees ; for the designes of his servants falling in with his owne designes , & so their decrees with his decrees , he in establishing their decrees , doth indeed but establish his owne . For the servants of God desiering that their decrees may be suitable to the written or revealed will of God , they seldome misse of a suitablenes to the decrees of his hidden and secret will . So that their decrees are ( as it were ) the Duplicate or Counterpane of the Decrees of God ; and therefore no wonder if they be under such a promise of successe and establishment . The Lord saith concerning his owne Decrees or thoughts ; Surely as I have thought , so shall it come to passe ( Isa. 14.24 . ) ( Now if wee thinke as God thinketh , then what wee thinke shall come to passe too ) and as I have purposed so shall it stand ; If wee purpose as God purposeth , then our purposes shall stand too . Againe ( Esay 46.10 . ) I am the Lord and there is none else , I am God , and there is none like me : declaring the End from the beginning , and from ancient time the things that are not yet done , saying , my Councell shall stand , and I will doe all my pleasure . If then the Councells of Saints , be the Councells of God , he will doe all their pleasure . That 's the summe of this promise to Job ; Thou shalt decree a thing , and it shall be established unto thee . Which appeares further from the last Clause .

And the light shall shine upon thy wayes .

Eliphaz in this promise might possibly have respect to Jobs former Complaint ( Chap. 19.8 . ) Hee hath fenced up my way that I cannot passe ; and he hath set darknes in my pathes . As if Eliphaz had here sayd , thou didst Complaine a while agoe that God set darknes in thy pathes , doe thou returne unto the Lord , and the light shall shine upon thy wayes , or there shall be light in stead of darknes in thy pathes . This light may be taken three wayes .

First , A light of direction , thou shalt see what to doe ; So it answers the former promise , Thou shalt decree a thing , and it shall be established unto thee . Thou shalt not make blind decrees , or decrees in the darke , thou shalt not decree at a venture , or at random ; the light shall shine upon thy wayes ; thou shalt have the light of the Word , and the light of the Spirit to direct thee in making thy decrees , and for the ordering of thy whole conversation .

Secondly , Light shining upon his wayes , is the prosperity of his wayes ; as if he had sayd , successe shall attend thy undertakings , the favour of God and his blessing shall be upon what thou takest in hand ; as the Sun shining upon the earth ripens the fruits thereof , so the light , heate , and influence of divine favour shall ripen thy undertakings , and bring them to a desiered perfection . Light , in Scripture , is often put for prosperity , as hath been shewed from other passages of this booke .

Thirdly , The light shall shine upon thy wayes ; that is , thou shalt have personall Comfort and Contentment in thy wayes ; that 's a different blessing from the former ; 't is possible for a man to be in a prosperous way , and yet himselfe to take no Comfort nor Contentment in it . When these three lights shine upon any man in his way , or upon the wayes of any man , when the Lord shewes him what he should do , when he prospereth & succeeds what he doth , and when he hath comfort & joy in what he is doing or hath don , then the blessing is full . As the Lord meets him that rejoyceth in his way and worketh righteousnesse , so the Lord doth often meet those that worke righteousnesse in their way , causing them to rejoyce ; And then the light shines upon their way indeed . This is a further adddition unto the promise of successe before given .

From the first notion of light , first Observe ; The righteous are under a promise of direction and guidance by God , they shall see their way , and know what to doe , by a divine light .

The steps of a Good man are ordered by the Lord ( Psal. 37.23 . ) That is , the Lord gives him light to see how to order his steps ; He hath not onely an outward naturall light shining in the ayre , and an outward spirituall light shining in the rule , but he hath an inward spirituall light shining in his heart , or that outward rule planted within , as it followes at the 31 verse of the same Psalme ; The law of his God is in his heart , and none of his steps shall slide : The law in the heart is a rule within , which directs the good man what to doe , and gives him such good direction , that none of his steps shall slide . He shall not walke like a man upon glasse or ice , all whose steps are slips , or in danger of sliding , but he shall walke like a man upon plaine firme ground , whose very steps are as sure as standings . As Saints who were darknes are made light in the Lord , in reference to their state , so they have light from the Lord , in reference to their walkings ; and as they receive a light from God whereby they know all things , that is , those great things which concerne Eternal life ( 1 Joh. 2.20 . ) Yee have an Vnction from the holy one , and ye know all things . Now as they have a light promised them , that they may know all things , that is , all necessary saving truths or doctrines of salvation for attaining the next life , so a light is promised them whereby they may doe all things ; that is , all their necessary workes , businesses , and affaires , which concerne their duty in this life .

From the second notion of light , Observe ; Righteous men , such as turne unto the Lord , shall have a Blessing in their way , their way shall prosper .

As they shall have a light shining to shew them their way , so to prosper them in their way : God is a Sunne , and he is a Shield , ( Psal. 84.11 . ) And as he is a Sunne to give light , and a Shield to protect , so , no good thing will he withold from them that walke uprightly ; That is , he will not hinder or stopp those good things from them which their soules desire , or move after , they shall prosper in their way , yea , when 't is sayd , He will not withhold , &c. there is more intended then expressed , for the meaning is , he will plentifully give forth or powre out all good things to and upon them who walke uprightly .

From the third notion of light , learne ; That the Lord gives Godly men Joy and Comfort in their way .

Though their way be a way of much labour , yea and a way of much danger too , though it prove a way full of sweat & trouble , yet the Lord will cause a light to shine upon them , and refresh them in their way . To the righteous there rises up light in darknes : The light of joy in the darknes of sorrow , the light of comfort in the darknes of trouble ; They who walke in the light of truth and holines , usually finde the light of joy and comfort in their way , and are sure to finde it in their end . The wayes of wisdome ( saith Solomon , Pro. 3.17 . ) are wayes of pleasantnes , and all her pathes are peace ; and if at any time her wayes and pathes are not peace and pleasantnes ( as to the outward man they often are not ) while we are travelling in them , yet they are alwayes so in the close of our travells . ( Psal. 37.37 . ) Marke the perfect man , and behold the upright , for the end of that man is peace . Yea when others finde most trouble in their way , then God is neerest to him for support , as it followes in the next words .

Vers. 29. When men are cast downe , then thou shalt say there is a lifting up , and he shall save the humble person .

In this and the following verse , Eliphaz gives a firme assurance to Job by way of promise , that he should not onely be delivered , but should have two further priviledges .

First , That himselfe should be exalted when others were cast downe , or that he should be saved in times of common calamity , ver. 29.

Secondly , That he should be a meanes of safety to others , and should prevaile with God for their deliverance : he shall deliver the Island of the Innocent , &c. vers. 30. That 's the generall scope of these two verses , according to our translation ; as will further appeare in the explication of them .

Vers. 29. When men are cast downe .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 depressus prostratus . When they are prest , or opprest with mountaines of affliction and trouble . So the word is used ( Esay 2.17 . ) The loftines of man shall be bowed downe ; that is , the lofty man shall be bowed downe , as a man with a heavy burden upon his backe . Wee say , when men are cast downe , the word , men , is not exprest in the Hebrew text , 't is there onely , when cast downe : and because that word is not exprest , therefore some supply out of the former clause , Cum humiliatae fuer●nt viae tuae dicas , elatio illis est , i. e. mox senties condition●m tuā ex ima factam optimā . Contextus mirè concisus est , ideo va●ie intelligitur . Merc. the word , way , The light shall shine upon thy way when it , that is , when thy way is cast downe ; though thou be now in a low condition , and though thou shouldest hereafter be cast into a low condition againe , yet thou shalt say there is a lifting up , or , thou shalt be lifted 〈◊〉 If at any time thy wayes be cast downe in darknes , the light shall shine upon them , thou shalt say in faith , there is a lifting up . The Apostle speakes ( in a language like this ) of himselfe and of his fellow-Apostles ( 2 Cor. 4.8 . ) Wee are troubled on every side , yet not distressed ; perplexed , but not in despaire , persecuted , but not forsaken , cast downe , but not destroyed . Thus here , when there is a casting downe , or , when thy wayes are cast downe , yet thou shalt say there is a lifting up ; Thou mayest be cast downe , but not destroyed . Yet , I conceive , that Suplement of the word men , which we put into the Text , is more suitable to the scope of it , and then the sence is this , When men are cast downe , that is , when sinners or ungodly men are cast downe , when God comes to ruine his enemies , and make them desolate , then thou shalt say there is a lifting up . A lifting up for me and for such as I am .

Thou shalt say .

This saying may be taken two wayes , and in both 't is the voyce of faith .

First , Thou shalt say in prayer , or thou shalt pray , O Lord , Dices , sc: in tuis ad deum precibus exaltatio sit , sc. illi depresso . i. e. exalta illum Odeus . Pisca● . let there be a lifting up . Thus it is expounded as a promise to Job , that when others were cast downe , he should helpe them up againe by prayer , thou shalt say , There is a lifting up , or , O Lord , let there be a lifting up , namely , of him who is cast downe , lift him up O Lord . As prayer is in its owne nature a lifting up of the soule to God ( Psal. 25.1 . ) so prayer in the effect of it hath a mighty power and prevalency with God for the lifting up both of our owne bodyes and outward estates , as also the bodyes and outward estates of others out of the deepes of misery and trouble . Many a Godly man hath lifted himselfe and others out of the mire by prayer , while seing a casting downe , he hath sayd , There is a lifting up , or , O Lord , let there be a lifting up . This sence carrieth a high priviledge ; but I rather conceive that intended in the next verse . And therefore

Secondly , I shall take these words of Eliphaz as a promise , When men are cast downe , Pollicetur Jobo Eliphaz eximiam foelicitatem , i●pijs alijs atque etiam h●stibus suis ad ext●e●ū infelicitatis gradum praecip●tatis . thou shalt say , ( or confidently affirme this thing ) there is a lifting up : that is , I promise or assure thee O Job , that when thou shalt see the Lord bringing vengeance upon the wicked , when thou seest them fall on this side , and on that , when nothing is visible but the ruine and destruction of men and families , yea of Nations , that even then thou shalt say● there is a lifting up , that is , thou shalt have faith for thy selfe , that both thou and thine shall be lifted up , or saved and delivered in a time when many wicked men or thine enemies fall and perish , and shall never ( as to any worldly enjoyment ) rise any more .

Hence observe ; That a godly man may have much assurance when others are cast downe , that yet he and others shall be preserved and lifted up .

When men were cast downe in Sodome , when Sodome was overthrowne , Lot was lifted up , and assured of his preservation . When all the men in the world were overwhelm'd and swept off the face of the earth with a Deluge , there was a lifting up for Noah and his family , he and his were safely housed in the Arke floating upon the waters . Thus the Lord hath made provision for the preservation of his people , when thousands have been undone , and cast downe on the right hand and on the left by common calamities ; yea when they have been cast downe , his people have been not onely preserved , but exalted and lifted up . Thou shalt say there is a lifting up , And hee shall save the humble person .

That is , the Lord shall save him ; the vulgar reads thus ; He that is humble shall be in glory . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sept Interior animi fastus & tumor per oculos et per omnes externos gestus se prodit . The Seaventy thus ; Because thou hast humbled thy selfe thou shalt be saved .

But I shall keep to our Reading ; hee shall save the humble person ( or according to the strictnes of the Hebrew ) He shall save him that is low of eyes , 't is frequent in Scripture to expresse an humble person in this forme ; A man that hath low eyes ; as high lookes and lofty eyes , are every where in Scripture the periphrasis of pride . David sayd ( Psal. 101.5 . Non enim is supe●biae mos est , qui latere aut d●ssimulari possit . Pined . ) him that hath an high looke and a proud heart will I not suffer ; for you may see pride in the eye , pride sits upon the eye , therefore David puts a high looke and a proud heart both together there . And againe ( Psal. 131.1 . ) Lord mine heart is not haughty , nor mine eyes lofty . So that I say an humble person , and a person of low eyes , is the same , as a proud person , and a person of lofty eyes is the same in Scripture sence , and both are very significant Expressions ; He shall save the humble person , this humble person , may be taken two wayes , either passively , or actively .

Passively , Non tam modestū qui sese submittit ( ut v rtutē significet ) intelligo , quam affictum etsi illad etiam sentētiae non repugnat , imo utrūque recte intellexeris ? Merc. so 't is he that is cast downe and layd low by affliction . Thus the humble person is the same with the humbled person ; affliction is an humiliation , however the afflicted take it or carry it ; and usually it makes men humble , at least in appearance and lowly in their lookes , whereas in prosperity men lift up their eyes usually and looke softily , as if they would reach heaven with their heads , while their hearts are farre from it . But affliction makes men stoope . We may understand the Text of a person who is humble when humbled , who stoopes downe quietly to take up and beare his crosse , and doth not in stoutnes slight it , or in wantonnes play with it , but is serious under the rebukes of God ; Hee shall save the humble person .

Secondly , It may be taken actively , Dimissus oculis est , qui suo ju dicio & existi matione sibi ipsi vilescit . He shall save the humble person , that is , the person who is low in his owne eyes , while in the greatest worldly heights , the person that humbles himselfe , and walkes humbly with God and men when most exalted . Thus the Apostle James exhorts the brother of high degree , or the rich brother to rejoyce in that he is made low ( Jam. 1.10 . ) But if he be rich , how is he made low ? he meanes it not of a lownes in state , but of a lownes or rather lowlines of spirit . The brother of high degree hath no cause to rejoyce in his highnes , but when he is low in his owne eyes . Lownes of eyes is more then a vertue or common modesty , 't is a Grace ; That 's in a spirituall sence , the most Grace-full looke , which is the most humble looke . He shall save the humble person . But with what salvation ? I answer ; Salvation is eyther temporal and bodyly or eternal , usually called the salvation of the soule . We may expound this Text of both ; The Lord saveth the humble person both body and soule both temporally and eternally .

Where note ; That the Lord takes speciall Care of humble ones .

The Lord seemes to take so much care to save the humble , as if there were none else that he tooke care to save , or regarded what became or them , whether saved or no. And the Lord speakes of proud persons as if he contemn'd none but under that name and notion . ( Jam. 4.6 . ) He resisteth the proud ; he that is proud of his person , or parts , or estate , or witt , or power , the Lord resisteth him . And he speakes of the humble as if none were saved but under that name and notion , He saves the humble person● , or as that Text in James hath it , He giveth grace to the humble . What grace ? There is a twofold grace ; and both are given to the humble ; First , he gives them the grace of favour or good will , he is kinde to and respecteth the humble , or ( as this text in Job hath it ) Hee saves the humble person . Secondly , He gives much grace to the humble , as grace is taken for that gracious worke of the Spirit in us , forming up faith , love , &c. in our soules . The Lord gives more of this grace also to the humble , that is , he addeth unto the graces which they have , and makes them more humble , more gratious : a man cannot be ( in that sence ) an humble person without grace ; humility it selfe is a great grace , and the greater our humility is , the greater accession we have of other graces . Thus , I say , we may understand the text in James both wayes ; He giveth grace to the humble , that is , he favours and respects them , because they are gracious , and he addeth to or encreaseth their graces . We have a promise very paralel to these of Eliphaz and James ( Psal. 18.27 . ) Thou wilt save the afflicted people , but wilt bring downe high looks . The word which we translate afflicted , signifies also one humbled , and humble , and so we might render the Psalme ; Thou shalt save the humbled or the humble people ; and that the humble are to be taken in to partake of the priviledge of that promise , is plaine from the opposite Terme in the latter clause of the verse ; High lookes ; that is , high lookers God will bring downe , but he will save the humble person . Men of low and meane estates are usually wrapt up with great ones in the same judgement , as the Prophet speakes ( Esay 5.15 . ) The meane man shall be brought downe , and the mighty man shall be humbled , the eyes of the lofty shall be humbled ; there we have the meane man and the mighty man under the same wrathfull dispensations of God . The wicked whether high or low , are farre from salvation , but God knowes how to make a distinction between the humble and the proud , when his wrath makes the greatest confusions in the world . Humility it is not onely a sweet , but a safe grace , yea a saving Grace ; wee never goe under the Covert of God so much as when wee walke humbly with God ; He will save the humble person .

Vers. 30. Hee shall deliver the Island of the Innocent , and it is deliver'd by the purenes of thine hands .

The promise is continued to the man that returnes to God , Hee shall deliver the Island of the Innocent ; or as some translate , the Innocent shall deliver the Island . The sence is the same ; He shall deliver the Island , that is , the Inhabitants of the Island ; All shall be safe , the Island and they that dwell in it . There is another reading of the Text , which yet falls in fully and clearly with this ; whereas we reade , He shall deliver the Island of the Innocent , Liberabit noxium . Pisc . it may be read , He shall deliver him that is not Innocent . Now because this may seeme a very wide difference in the translation , wee are to Consider the ground of it , how this can be made out , that the same text should be rendred , the Innocent , and him that is not Innocent ? The reason is because the word which we translate , Island , is taken by many of the Hebrew Doctors , Vocula 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quae hic redditur insula , idem valet quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non . Pisc . Ego cum veteribus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro negatione exponerē . Eritque facilis sensus , sc. deus puritate manuum tuarum etiam nocentē , vel non innocentem liberabit : Merc. as also by other translators , onely for a negative particle , signifying not or that which is not . So the word is rendred ( 1 Sam. 4.21 . ) when Phineas his wife dying in travell gave the name to her Childe , shee sayd , Hee shall be called Ichabod , There is no glory , or not glory . And againe , ( Pro. 31.4 . ) the word is used in the same sence ; It is not for Kings O Lemuel , to drinke wine ; strong drinke is not for Princes . So here , Thou shalt deliver the nocent , or the not Innocent . And so the whole verse is thus translated ; God , because of or for the purenes of thy hands , will doliver the nocent , or those who are not innocent . Whereas we say , Thou shalt deliver the Island of the Innocent , or the Innocent shall deliver the Island .

And it is delivered by the purenes of thine hands .

Eliphaz spake before in the third person , here in the second ; 't is probable he did so purposely to make Job understand that he meant him . It is delivered &c. That is , the Island is deliver'd , according to our translation ; how is it delivered ? by the purenes of thine hands . The word notes the most exact purity and cleannes , like that of gold when it is refined in the fire , or of garments that are washed with Soape or Nitre ; Manus purae sunt opera inculpata & quae crimine vacant . Drus : by this purenes it or the Island shall be deliver'd : and by the purenes of his hands , he meanes the purenes of his actions or administrations . The hand is the instrument of action , and pure or cleane hands in Scripture are put for the purity or cleannes of our actions or conversation . While our doings are holy , our works righteous , just , and good , it may be said our hands are pure . And wee may referre this especially to prayer ; Thou shalt deliver the Island of the Innocent , and it is delivered by the purenes of thine hands ; That is , thou praying in the purity of thy hands , or with pure hands , shalt deliver the Island of the innocent , or ( according to that other reading ) those that are not innocent . And then , purenes of hands , or pure hands , are put as a signe for the thing signified , the gesture , for that which is done in that gesture . The lifting up of hands is a gesture in prayer , and the lifting up of pure hands , notes the purity of prayer . ( 1 Tim. 2.8 . ) I will that men pray every where , lifting up holy or pure hands . Now because 't is usuall in prayer to lift up the hands ; and in prayer no hands but morally pure or holy hands should be lifted up ( and so theirs are in Scripture sence whose lives are holy ) therefore wee may well conceive , that when he saith , it shall be deliver'd by the purenes of thy hands , his meaning is this , it shall be delivered by holy prayer , or when thou prayest holyly , it shall be delivered . Thus Eliphaz doth not onely promise Job , that himselfe in person should be lifted up and saved when others are cast downe , but that he should be a meanes of saving and delivering others , and those not some few or all his owne family , but that the whole Nation or Island in General should escape and fare the better for him . It shall be delivered by the purenes of thy hands . Learne hence , this Great and famous Truth ; That , a Godly Person is a Common good .

He doth good not onely within his owne walles , or to his owne personal relations , but hee is a Common good , a publique mercy , a general Blessing , whether wee Consider general Blessings either negatively , or affirmatively , that is , eyther as delivering from evill , or as bringing in of good , every way the Godly man is a general blessing , he shall deliver the Island of the Innocent , yea those that are not Innocent ; the Lord will accept his prayer , and heare his request for the deliverance of a place , though there be many wicked ones in it . Abraham ( Gen. 18.32 . ) had that priviledge granted him , that for his sake and at his suite the Lord would have spared the wicked , the not Innocent , those who were most abominably poluted : if there had been but ten righteous persons there , Sodom had been saved from burning at the suit of Abraham . Much more will the Lord spare the Island of the Innocent , that is , where there are a great many Innocent ones , at the prayer and request of an Abraham , a man Eminent in faith and holines . How often did Moses turne away the wrath of God , when it was breaking forth against the people of Israel ( Psal. 106.23 . ) Hee said he would destroy them , ( that is , the Lord said it ) had not Moses his chosen stood before him in the breach , to turne away his wrath lest he should destroy them . The Lord had as it were made a decree that he would destroy that people ; but Moses comes and Interposeth for them , and the Lord spared them . We read ( Exod. 32.9 , 10. ) that how the Lord sayd to Moses , I have seene this people , and behold it is a stiffe-necked people ; Now therefore let mee alone , that my wrath may waxe hot against them , and that I may consume them , and I will make of thee a great people ; But did Moses accept this offer of advancement upon the ruines of that people ? No , he deprecates his owne honour , as it follows ( ver. 11 ●h ) And Moses besought the Lord his God , and said , Lord why doth thy wrath wax hot against this people & c ? Then at the 14th ver. The Lord repented of the evill which he thought to doe unto his people . Thus Moses by the purenes of his hands , holy prayer delivered a Nation that was not innocent , from consumption in the flames of the Lords provoked Jelousie . Againe ( Jere. 5.1 . ) the Prophet is Commanded to run to and fro through the streetes of Jerusalem , to see and know in the broad places thereof , if he could finde a man , if there were any that executed judgement , that sought the truth , and I will pardon , saith the Lord . One man should deliver the City that was not Innocent by the purenes of his hands . We see the Lord puts the whole issue upon this , if thou canst finde a man . But were there not multitudes and throngs of men in Jerusalem ? Why then was it proposed as a matter of difficulty to finde a man there ? Doubtlesse Jerusalem was a populous City , and was filled with men ; but a man so qualified , a man of Justice , a man that sought the truth was hardly to be found there , and therefore if thou canst finde ( such ) a man , I will pardon it saith the Lord . How pardon it ? There is a twofold pardon : first , a pardon of the guilt of sinne ; secondly , a pardon of the punishment of sin . The Lord , upon the finding out of such a man , would not pardon the guilt of all that were there , nor give them an everlasting pardon , but pardoned they should be as to present punishment and ruine , they should be pardoned or saved from destruction for that time , if such a godly man could be found among them . Godly men save the wicked three wayes .

First , They save them , when by their good Councell and Instruction they turne them from their sinnes , and bring them to repentance ; this is a happy way of saving them . And thus a godly man may save the wicked , every godly Minister of the Gospel is sayd to save not himselfe onely , but ( in this sence ) those that heare him ; because he offers and urgeth upon them the meanes of salvation . ( 1 Tim. 4.16 . )

Secondly , As they may save them thus by being a meanes of their Conversion , so they may save them by being a meanes of their Direction ; One godly man may save a whole Land by his directing Councell , as well as he saveth many by his converting Counsell . Of this Solomon speakes clearely ( Eccle. 9.14 , 15. ) There was a little Citie and few men in it , and there came a great King against it , &c. Now there was found a poore wise man in it , and he by his wisdome delivered the Citie . That is , He gave wise and wholesome Counsel , which being followed , proved an effectuall meanes for the deliverance of the Citie .

Thirdly , A godly man may be a publique good to save and deliver others by his Prayers and Intercession , by seeking the Lord that they may be deliver'd , Haud tamen deus id semper facit , neque est ●uod quisquam in hac re certā ei legem imponat , fallitur ergo Eliphaz si hoc perpetuum esse putavit . Merc : as the latter branch was opened , hee saves them by the purenes of his hands , lifted up in prayer . Yet wee must take this with a Caution ; For wee cannot affirme it universally , that the righteous have alwayes this priviledge ( in the event ) to deliver the Island or Nation wherein they are . But wee may say , that this is a priviledge which Saints have often been honoured with , and which none but Saints have been honoured with at any time to be the Saviours and Deliverers of a people among whom they dwell ; For wee know the Lord himselfe hath given expresse Exceptions to this rule ( Jer. 15.1 . ) where hee tells the stubborne Jewes by his Prophet ; Though Moses and Samuel stood before mee , yet my minde could not be toward this people ; Cast them out of my sight , and let them goe forth ; and it shall come to passe if they say unto thee , whither shall wee goe forth , thou shalt tell them , thus saith the Lord , such as are for death , to death ; & such as are for the sword , to the sword , and such as are for famine , to famine . When he saith , Though Moses and Samuel stood before wee ; Some may aske , what to doe ? I answer , wee are not to take it for a mute standing before the Lord , but a standing before the Lord with earnest Prayers , Intercessions , and Supplications , for the sparing of that people ; Now saith the Lord , though Moses and Samuel ( who in their generations were eminent godly men , and eminent favourites of God ) though these should stand before mee , earnestly praying for this people , yet my minde could not be toward them , that is , I would not spare them , nor save them from death , sword , famine , or captivity , no not at their entreaty . And wee have a like Instance ( Ezek. 14.14 . ) Though these three men , Noah , Daniel , and Job were in it ( there were but two named in Jeremy , but here three , though these three men , Noah , Daniel , and Job were in it ) they should but deliver their owne soules by their righteousnes saith the Lord God . They might have the priviledge mentioned by Eliphaz in the former verse , When men were cast downe , they might say , there is a lifting up , or there is preservation for us , God will take care of us : but God would not be perswaded , no not by Noah , Daniel , and Job , to save the rest . So that there are cases wherein the Lord will not heare the Intercessions of the best of men for a sinfull people . The Island of the wicked , or of the not Innocent shall not be delivered , no , not by the purenes of their hands ; yet 't is an experienced truth , that God hath spared a people for the sake of some Godly found among them ; yea the reason why the Lord doth not destroy the world which lies in wickednes , is , much , in respect of them who walk in holines . For were it not ( as Elisha told Jehoram to his face in reference to good king Jehosaphat , 2 Kings 3.14 . ) that God hath regard to their presence in the world , God would not so much as looke towards the ungodly , nor see them for good . This honour have all the Saints , and how great an honour is it to be a publique good , to be a Saviour to an Island , to a Nation ? Some indeed are of such narrow spirits , that if they may save themselves , and keepe their owne stakes , they care not what becomes of the publique . But as it is a great honour to be active for the saving and delivering of a Nation , so it is a greater honour to have the safety and deliverance of a Nation attributed or given in to us by God himselfe ( though not at all by way of desert , yet ) in a way of favour . Paul was at Sea with no good company , yet when all looked to be swallowed up , An Angel of God appeared to him , saying , Feare not Paul , Thou must be brought before Caesar , and lo , God hath given thee all them that sayle with thee ( Acts 27.23 , 24. ) That is , for thy sake , or because they are now in thy company , they also shall escape the rage of this tempest . They all owe their lives to thee henceforth as well as to mee , for to thee have I given them . The men of this world might hence take notice of their own folly , who can hardly afford them a good word , or roome to live in the world , for whose sake it is that they live . How often doe they wish and seeke their destruction , for whose sake it is , that themselves are not destroyed ? How often doe they accuse the Godly , as the troublers of a Nation , as the hinderers of publique good : whereas they are indeed a common good , The Chariots and horsemen , The Protection and Defence , the Salvation and Deliverance of those States and Nations where they are . The breaches which wicked men make by sinning , they make up by praying , to turne away the Lords wrath , that they be not consumed . We read how the Lord Complaines , that there was none found to make up the hedge , to stand in the gapp when he was coming to destroy them . ( Ezek. 22.30 . ) And it is sayd of Moses ( Psal. 106.23 . ) that he stood before the Lord in the breach , that he should not destroy the Israelites . Which phrase of standing in the breach seemes to beare an alusion to an Army besieging a Citie , who first plant their Canon , and make a breach , and then come to the storme . Thus the Lord deales many times with a people , he encampes against them , and batters them , he makes some breach upon them by troubles and divisions , and then expects that some should stand in the breach , and beseech him not to storme them with the whole Army of his Judgements . And the Lord takes it well when any of the Valiant Ones , when any of the Worthies of his Israel present themselves in the breach , praying with utmost importunity , that the Lord would withdraw those evills which threaten to come in at the breach like armed men and lay wast a Nation .

And forasmuch as men of pure hands , or Godly men have this priviledge to be a common Good , by being the deliverers of Nations from common evills and calamities , I shall hint some few things from it more distinctly .

First , We see wherein ( under God ) the strength and safety of Kingdomes and Common-wealths doth consist . It is not , so much , in the wisdome of the Counseller , or in the courage of the Souldier ; It is not , so much , in Armyes at Land , or Navyes at Sea ; It is not , so much , in walled Cities and fortified Castles ; It is not , so much , in union at home , or in leagues and confederacies abroad , as it is in the purity of mens hands , or in the holines of their lives . Godlines is the Sampsons locke , wherein the strength of a Nation lyes . A Heathen could say , that A people were never safe by the standing of their walles , while themselves were falling in their virtues . It is therefore ( if there were nothing better in it ) good policy to encourage piety , and to ●ndeavour the encrease of a Holy Seed in any Nation . For as the Prophet speakes ( Is. 6.13 . ) As a teile tree and as an oake whose substance is in them , when they cast their leaves , so the holy seed shall be the substance thereof .

Secondly , In this we see the honour which God puts upon Godly men . What can be greater then this , to be really ( though perhaps farre from being accounted so ) the Deliverers and Saviours of their Country ? What an honour was it to Abraham when God told a King , that he was beholding to Abraham for his life , or that favour must be granted to him at the suite and as it were sent him by the hand of Abraham ( Gen. 20.7 . ) Hee shall pray for thee , and thou shalt live . An honour much like this God put upon Job also , at the latter end of this Booke ( Chap. 42.8 . ) My servant Job shall pray for you , for him will I accept , lest I deale with you after your folly . Such Honour ( in some degree ) have all the Saints .

Thirdly , Let men honour those whom God honours thus ; and let the Princes and Powers of the world be glad when they heare that they have many such in their Dominions . When such are subject to them , as rule with God . It is sayd of Zerxes ( the Greatest Monarch in the world in his time ) that when Themistocles came over to him ( who was a man eminent for wisdome and Eloquence ) that , being over-joyed at such a treasure , he cryed out in his sleepe ; I have got Themistocles the Athenian . Spirituall wisdome renders men a Greater treasure to States , then moral wisdome can . Surely then they who are spiritually wise deserve to be rejoyced in . I am sure it is not safe to let them be discouraged by whom our safety is established , much lesse is it safe to let them fall , by whom in their capacity kingdomes stand ; least of all , is it safe to cast them downe , who ( by the rule of divine politicks ) are State-upholders . Therefore let me say this to all the powers of this world , doe not destroy those who have the priviledge to be Saviours and deliverers . Yea , Take heed of deading and straitning their spirits in prayer for you , above all , take heed of turning their prayers against you . Doe not provoke your owne Horsemen to fight against you , and your owne Chariot-wheeles to run over you . As these are the best friends to a Nation , so the worst enemies . Better have many outwardly opposing you , then one ( upon just ground ) secretly praying , or but complaining to God against you . They who have no power at all in their hands ▪ no not so much as to helpe or save themselves , may yet destroy many by the purenes of their hands , that is , they holding up pure hands in prayer , may bring downe destruction upon many who are wicked , and the adversaries of Christ because their adversaries . But that which they mostly doe , and that which they worst of all desire to doe is , That Lands and Islands may be delivered by the purenes of their hands .

To shut up this poynt and Chapter , we see , that as the Saints are killed all the day long , by the wicked world , for the Lords sake ( Rom. 8.36 . ) that is , because they owne the Lord and his wayes : so the wicked of the world are spared even all the day long , or as often as they are spared by the Lord , for the sake of the Saints , that is , because the Lord ownes and approves them and their wayes , and doth therefore give peace to the world , that so in their peace , they also may have peace .

JOB , CHAP. 23. Vers. 1 , 2.

Then Job answered , and said ,

Even to day is my complaint bitter , my stroake is heavier then my groaning .

IN the former Chapter we had the third & last charge of Eliphaz against Job , in this and that which followeth Job makes his reply , and defends himselfe against what Eliphaz had objected and charged upon him . There are two opinions concerning the tendency of this reply .

First , Some interpret it in favour of Job , as if he onely summoned his friends to the tribunall of God , being confident of a good issue there .

Secondly , Others enterpret it as a presumptuous suggestion against God himselfe , and the strictnesse of his proceedings with him , which they endeavour to prove upon ( as they conceive ) these foure grounds of his complaint .

First , Because he complained that his afflictions were beyond all his complaints ; and that what he had sayd was but little to what he felt , or to the greatnesse of his sorrow ( ver. 1 , 2. ) Eve●●o day is my complaint bitter , my stroake is heavier then my groaning . These words are conceived , to cary in them , at least , an intimation that Job thought himselfe too hardly dealt with , or that there was no just cause why he should be prosecuted and proceeded against with so much severity by the continued and renewed stroakes of God upon him . And indeed it cannot be denyed , That he ( whosoever he is ) is justly judged as over-bold with God , who judgeth any of the dealings of God with himselfe or with any other man over-severe . But wee shall finde , that though Job complained often that his sorrows ( as to him ) were exceeding great , yet he never complained , that ( as to God ) they were unjust .

Secondly , ( Say they ) because he complained , that he could not get admittance unto God , nor audience with him , which was a further aggravation of his sorrow . This he prosecutes from the third verse to the end of the ninth . O that I knew where I might finde him , that I might come even to his seate , I would order my cause before him , and fill my mouth with arguments , I would know the words which he would answer me &c. As if ( according to the scope of this exposition ) he had sayd , I have waited long under my pressures and burdens , with my petition in my hand , yea I have tendered up my petition , but as yet I can get no answer ; Alas , I am greatly afflicted , yet , so farre from being releeved , That I cannot be heard , I would therefore gett neare God , to spread and order my cause before him . To be heard and to be releeved , are often in Scripture sence the same thing , and alwayes not to be heard signifies as much as not to be releeved . Till the Lord gives us his eare , he never gives us his hand , therefore Job must needs think himselfe farre from being helped while he thought that he was not heard .

Thirdly , Because he complained that the Lord did thus afflict and try him , when he already knew what he was , and what he would be after his tryall by the sorest afflictions ; when he knew that he was innocent , & that he would continue & hold out in his innocency to the end . That he would not be weary of well-doing , though under the worst of sufferings . ( Ver. 10 , 11 , 12. ) He knoweth the way that I take , &c. As if he had sayd ; The Lords needs not doe this to try me , for he knoweth well enough who I am , and the way that I goe ; he knoweth both the frame of my heart and the course of my life ; he knoweth how it is with me now , and that I shall be found such 〈◊〉 I have often professed my selfe to be , when he hath kept me to the utmost of his purpose in this fiery furnace of affliction . When he hath tryed me I shall come forth as gold , that is , when all 's done , he knows that I shall hereafter approve my selfe upright in heart , and that ( through his grace , already bestowed upon me ) I have hetherto kept his way , and not declined nor gon back ftom the commandements of his lips , yea that I have esteemed the words of his mouth more then my necessary food . Thus Job is conceived complaining upon this account , that he should be so extreamely afflicted , though the Lord knew his way , and that he was both a lover of his Word , and a keeper of his Commandements , and that he would persevere with joy in keeping them to the end , though he should not see the expected and desiered end of those sorrows .

Fourthly , Because he is conceived complaining that he found the Lord altogether inexorable , so that no impression could be made upon him by any thing he could say or doe to take him off from his severity towards him . ( Ver. 13 , 14. ) He is of one minde , who can turne him ( there is no dealing with God ) and what his soule desireth , even that he doth ( let it fall where and on whom it will , he will doe it ) for he performeth the thing that is appoynted for me .

From all which Job inferreth , that he had cause enough to complaine , much more that he did not complaine without cause . ( Ver. 15 , 16 , 17. ) Therefore am I troubled at his presence when I consider , I am afraid of him , for God makes my heart soft , and the Allmighty troubleth me , because I was not cut off before the darknesse , neither hath he covered the darknesse from my face . Thus you have the parts and scope of the whole Chapter , as 't is supposed to be an over-bold complaint in reference to the dealings of the Lord with him .

From all which 't is concluded , Saepe antea statuerat Job , se amicorum exacerbantibus sermonibus ●efessum , nolle amplius cum ijs disserere , sed potius cum deo aequissimo judice ; Nunc hoc suum propositū ad implere tentans ad deum sermonem dirigit , vel ad seipsum , i. e. secum ipse ratiocinatur . Bold . that though the Chapter begins with , Then Job answered , and said , yet , that Job doth not answer Eliphaz , nor apply himselfe to what he had said ; but that being wearied with his often repeating , and renewing the same arguments against him , he doth , upon the matter , leave him and his friends , and all discourse with them ; turning himselfe to God , and powring his sorrows into his bosome ; as if the answer were directed to God , and not at all to Eliphaz .

But I rather apprehend ( according to the former interpretation of this reply ) that Job doth here plainly hold forth an answer to what Eliphaz had objected or layd to his charge , and that being still so hotly opposed , he doth first defend his owne integrity in this Chapter ; and that , secondly , in the next he overthroweth the ground or foundation upon which his friends built their generall opposition : affirming , that there is neither any certaine time nor way in which the Lord doth punish wicked men in this world , and that therefore no argument can be framed , or judgement given of any mans condition by his present state , or the external dispensations of God towards him . Taking this sence , we may reduce the whole Chapter to these two parts .

First , A preface ; secondly , the pleading it selfe .

The preface is layd downe in the second verse ; Even to day is my complaint bitter , my stroake is heavier then my groaning ; the pleading follows in the subsequent parts of the Chapter ; the summe of which may be collected into this formal Argumentation .

Yee doe falsely accuse him of wickednesse , and hypocrisie , who is ready to plead his cause , and doth earnestly desire that he may doe it before the throane of God .

But I am ready and doe earnestly desire to plead my cause before the throane of God .

Therefore yee falsely accuse mee of wickednes and hypocrisie .

The assumption only of this Syllogisme is handled in this Chapter , from the second verse to the end ; in which it appeares , that Job was ready not onely to dispute the poynt in controversie with his friends , but was most willing that the Lord should have the hearing of it ; for so he sayth , O that I knew where I might finde him , that I might come even to his seate , I would order my cause before him , and fill my mouth with arguments . That is , I would produce such arguments for my selfe , and against my opposers , as would render my cause just and innocent before God , how guilty soever I am found and represented in the opinion of men .

Thus farre concerning the general state of this Chapter .

I shall next proceed to explicate the parts and particulars of it .

Vers. 1. Then Job answered , and said ;

These words have occurr'd often before , I shall not stay upon them . But what said he ? and how did he answer ?

Vers. 2. Even to day is my complaint bitter , my stroake is heavier then my groaning .

Thus Job begins , This is at once his prologue to what he had to say , and his Apology for what he had ( passionately ) sayd already . Even to day , or even this day . The word day is taken eyther more largely for the time neere at hand , or strictly , for the present time . ( Psal. 95.8 . ) To day if ye will heare his voyce , harden not your hearts ; That is , Heare his voyce this instant day , and harden not your hearts one day longer . Againe ( Deut. 4.8 . ) What Nation is there so great , that hath statutes and judgements so righteous as all this law , that I have set before you this day , or at this present time . Jacob saith to Esau ( Gen. 25.31 . ) Sell me this day thy birth-right ; that is , let me have it now , let us strike up the bargaine this houre , or before we part . Thus here , To day &c. As if Job had said , O friend Eliphaz , I perceive that after all those dayes of disputation which have passed between us , this day is like to be spent and run out in as harsh censures on your part , and in as bitter complaints on my part as any of the former .

Even this day is my complaint bitter .

The word rendered complaint , is translated also sometimes prayer , and sometimes meditation . ( Gen. 24.69 . ) Isack went out into the field to meditate , we put in the Margin , to pray . Hannah useth the same word ( 1 Sam. 1.16 . ) Account not thy handmaide for a daughter of Beliall , for out of the abundance of my complaint ( we put in the Margin , Meditation ) and griefe , have I spoken hitherto . Many complaine , who pray not , some pray , who complaine not , and others meditate , who doe neyther complaine nor pray , yet usually we meditate , that we may consider what to pray about , & in prayer powre out our complaints both about those sins and wants and mercies , which have fallen under our meditation .

Even to day is my complaint bitter .

The Original word hath a twofold derivation , Aliqui deducunt a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod signifi at amaritudinem , alij a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 denotane rebellionem seu contumaciam . most render it as we , bitter ; Bitternesse in Scripture is often used by a metaphor , to denote any thing which is grievous , troublesome , afflictive , or distastfull to us , because bitter things are so to the pallate or tast of man . Bitter things are troublesome to sence , and troubles are bitter to the Spirit . Affliction is a bitter pill ; thou writest bitter things against me , sayd Job to God before ( Chap. 13.26 . ) so that when he saith , my complaint is bitter , it sounds thus much , my complaint is as great as great can be , and I have the greatest reason to complaine . For by complaint , we are to understand not onely the act of complaining , but the matter upon which he did complaine , or the cause of his complaint . As if he had sayd , My afflictions ( about which I complaine ) are exceeding bitter , no marvaile then if my complaint be so too .

Secondly , The word comes from a roote , signifying to rebell , to disobey , to be exasperated , or ( as some learned in the Hebrew give it ) to vary or alter the frame of a mans spirit , and the disposition of his minde ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 exasperatio , propriè variatio , altenitas , ut sic di●am ; quod qui rebellet , variet & infringat verbum & mandatum alterius , aut foedus cum eo initum . because they who disobey and rebell , doe certainly vary and change their minds from what they ingaged to be , or professed they were before ; they turne aside eyther from the lawfull command given them , or from the promise and faith which they had given . So the word is used ( 1 Kings 13.26 . ) Where the sacred History tells us of a Prophet who was sent out upon a Message by the Lord unto Jeroboam , and though he faithfully performed the Message , yet hearkening to the counsell of another Prophet , he was slaine by a Lion ; Thus saith the Lord , for as much as thou hast disobeyed ( or rebelled against ) the mouth of the Lord , ( that is , the words that proceeded out of the mouth of the Lord , ) and hast not kept the commandement which the Lord thy God commanded thee , &c. Thy carkasse shall not come into the sepulcher of thy fathers . Thus the word is translated by some in this Text , of Jobs disobedience or rebellion ; And they render the whole sentence with an interrogation .

Etiam hoc die , contumacia , ( habetur ) querimonia mea ? Contuman est questus meus , perstat . q. d. non paret non cedet solatijs vestris . Rab. Sol : What , is my complaint this day accounted rebellion ? as if I did contumaciously set my selfe against God , while I am powring out my sorrows before him ; whereas indeed , my complaint is rather rebellious or stout against your consolations , it yeelds not to them , nor is at all abated by them . The way or course which you take to comfort me , is too weake to graple with , much more is it too weake to conquer and subdue my sorrows .

Yet further , This sence and translation of the word , may be applyed to that speech of Eliphaz in the former Chapter ( ver. 21. ) exhorting Job to acquaint himselfe with God , and to be at peace . As if he had sayd , Leave off thy distances , lay downe the weapons of that most unholy warre which thou hast taken up against God . To which close rebuke Job answers here , what ? Is my complaint to God looked upon by you as a combate with God ? or do ye thinke that while I beg pity and favour of God , I have bid him defiance , or declared my selfe his enemy ? What else can be the meaning of it , that you exhort me so seriously to reconcile my selfe to God ? He that is called to make peace with another , is supposed to be at warre with him , or at least to beare him ill will . So then , according to this rendering , and interpretation of the Text , the drift of his speech is to shew how little ground there was , yea how unjust it was , that he should be accused of rebellion and contumacy against God , while he was onely bemoaning his owne sad condition , and putting up his complaint to God . We may forme up his sence into this argumentation .

He cannot be justly accused of rebellion against God , who complains much , or greatly , when his griefe is more or greater .

But my griefe is more and greater then my complaint .

Therefore I cannot be justly accused of rebellion against God , because I complaine .

Againe , The text is thus rendred ; Etiam hodiè est ( vel suo loco manet ) exasperatio querelae meae . Merc. Quasi ex noxio medicamine vulnus crevit . Etiam post tot & tanta verba vestra , quibus sperabam fore ut me sola remini augetur mea querela quia nihil est in vestris verbis consolationis . Merc. Even to day the sharpnes or bitternesse of my complaint remaineth , or my sorrow is as it was . I am no way eased but rather more afflicted by what you have sayd for the easing of my affliction . An improper plaister doth but enflame , not at all heale , the wound . So that , as according to the former interpretation , he tooke off their charge of impatience , contumacy , and rebellion against God , according to the minde of this he shews the weaknesse and insufficiency of what they had spoken , as to the allay of his sorrow , and the curing or satisfying of his distemperd spirit . So that here he seemes to renew and confirme that opinion which he had given of his friends in their procedure with him ( Chap. 13.4 . ) Ye are forgers of lyes , ye are all Physitians of no value : O that ye would altogether hold your peace , and it should be your wisdome . And againe ( Ch. 16.2 . ) Miserable Comforters are ye all ; Shall vaine words have an end ? or what emboldeneth thee that thou answerest . So here , ye have done nothing yet effectually to remove my complaint : I am like a poore patient , who having been long under the Physitians hand , and suffered many painefull applications , is yet as farre from a cure as the first houre of his undertaking . Even to day the bitternes the sharpenes of my diseased minde remaineth . I have been in paine ( as the Church speakes , Isa. 26.18 . ) I have as it were brought forth winde . Ye have not wrought any deliverance , neyther hath this inhabitant ( my sorrow ) fallen by your hand .

Lastly , Some referre these words to the promise made by Eliphaz ( Chap. 22.21 . ) exhorting Job to acquaint himselfe with God &c. and so good should come to him . But saith Job here , Though I am cleare from what you accuse me ; and also have communion with God in wayes of holines ; yet I experience no such good as you promise , I am not brought into wayes of comfort , but rather my sorrows encrease , and my complaint is as bitter this day , as ever it was .

And ( as it follows in the Text ) My stroake is heavier then my groaning .

Non satis pro gravitate plagae conquerar ; Superat ploga querimoniam . Merc : Sic se excusat ab impatientia & contumacia objecta . q d. Injustissimum est me a v●bis accusari quia querar de meis malis cum multo grav●or sit plaga . This he addeth as a further explication , or as a proofe of the former part of the verse ; as if he had said , If yee inquire why my complaint is so bitter , it is because my stroake is so heavy , even heavier then my groaning ; And why should ye call my complaint rebellion , seing I doe not complaine more , no nor so much as I have cause . My stroake is heavier then my groaning . Thus he is still labouring to acquit himselfe of that so often repeated accusation , impatience under the hand of God , and rebellion against him .

My stroake .

The Hebrew is , my hand , the hand is taken for that which was done by the hand ; The instrument for the effect ; my hand , that is , the stroake of the hand that is upon me ; whose hand was that ? the hand of God he meanes . As if it had been sayd more expressely , The stroake of the hand of God upon me is heavier then my groaning . In the former part of the verse , Manus pro plaga a manu dei inflicta . Metonymico●s . he spake of the bitternesse of his complaint , here of the heavines of his stroake , or that the stroake given him was exceeding heavy . As bitter things are grievous to the pallate , so heavy things are burdensome to the whole body ; We are soone weary of that which is very heavy . And therfore ( Mat. 11.30 . ) when Christ would convince us that we have no reason to be weary of that burden , which he layeth upon us , ( his holy counsels and commandements ) he saith , My yoke is easie , and my burthen light : My burdens are not like those which the Pharisees bind upon you , heavy and grievous to be borne ( Math. 23.4 . ) So here , when Job sayth , My stroake is heavy , he would have his friends know that his were ( in themselves ) no light afflictions ( though there is a sence in which all the afflictions of the Saints are light , 2 Cor. 4.17 . ) but grievous to be borne .

Secondly , Some read the words thus , My stroake is heavier upon my groanings , or when I groane ; As if he had sayd , the more I groane and sigh , the more I am wounded , I get nothing by my groanings but fresh smitings and additional sorrows .

Thirdly , Others translate the Hebrew word properly , not stroake ( by a Metonymie of the effect ) but hand . My hand is heavy upon ( or because of ) my groaning ; that is , my hand is weake because of my groaning ; a weake hand , is a heavy hand ; Manus mea aggravata super genitum meum , i. e. propter genitus et planctus quos dolores extorquent , etiam v●●es meae deficiunt , manusque lessae & remissae vix prae imbecallitate attolli possunt . Scult. that is heavy , which is not lifted up without difficulty . Now when the hand is weake we can hardly lift it to our head ( as we say ) . The weake hand is a heavy hand , not because of the weight of it , but because of the weaknes of it , or want of strength to weild any thing with it , or to hold it up . In this sence we are to understand Job crying out , My hand is heavy because of my groaning ; As if he had said ; My strength failes me , my hands hang downe , and through weaknesse I am not able to lift them up . In the fourth Chapter , Eliphaz told Job , that he by his good counsel had formerly strengthened the weake , or the loosned hands . Which forme of speaking answers that of the Apostle ( Heb. 12.12 . ) Lift up the hands that hang downe . Weakenes is as a weight fastned to the hand , and holding it downe . The hand is never so much fastned , as when it is ( in this sence ) made lax or loosened The Original word here used intimates , that much sorrow and trouble weigh downe the hand ; My hand is heavy because of my groaning , or ( as we read ) My stroake is heavier then my groaning .

Thus we have Job still complaining and groaning ; whence was all this ? even from the sence of his sore afflictions .

Which may teach us ;

First , That affliction doth usually vent it selfe in complaints and groanes .

While we are in the flesh , we are subject to affliction ; and all affliction is grievous to the flesh , not onely to flesh as it notes the corruption of the soule , but to flesh as taken for the constitution of the body . Affliction will be felt ; It makes the flesh smart ; and when the flesh smarts , it may make him complain and groane who is spirituall ; yea , complaints and groanes give some ease to our afflictions . As the paine of affliction causeth groaning & complaining , so groaning and complaining are some releefe in our paines : & hence it hath been reported as one of the highest peices of cruelty not to allow those who have been under exquisite paines to complaine and groane ; for though groaning doth not at all abate the paine , yet it doth somewhat divert our thoughts from it ; and while we communicate it to others in complaints , we are somewhat the lesse sencible of it our selves .

Secondly , Whereas Job checks his friends ( according to the second exposition of the words ) for calling or accounting his complaint rebellion .

Observe ; That we are apt to misunderstand and wrongfully interpret the complaints of others .

Many are ready to mis-interpret that which we speake deliberately , much more what we speake passionately and complainingly ; Job spake sorrowfully , and he was presently judged to speake rebelliously : he was but humbling and bemoaning himselfe before God , yet he was esteemed as a man rising up against and warring with God . While Hanna was making a prayerfull complaint to God , Eli a good man thought she was overgon with wine ( 1 Sam. 1.14 . ) How long wilt thou be drunke , put away thy wine from thee . When the Apostles were uttering the great things of God , as some were amazed , so others mocked , saying , These men are full of new wine ( Acts 2.13 . ) There are two sorts of words and actions most liable to mis-interpretation .

First , When we act or speake highly in holinesse ; for then the world looks upon those of soundest minds as mad , or vaine , as distracted or drunken , these men ( saith the world ) are full of new wine ; whereas indeed ( as Peter makes answer in the Acts ) they are not drunken , as is supposed , but filled with the Spirit . Festus told Paul , that he was beside himselfe , that much learning had made him mad , when he heard the discourse of his wonderfull conversion to Christ , and holy conversation in Christ ( Acts 26.24 . ) And it seemes that some among the Corinthians had no better nor other opinion of him , else he would not have made such an Apology for himselfe and fellow-servants in Gospel-worke ( 2 Cor. 5.13 . ) Whether we be besides our selves it is to God &c. that 's a sober madnesse indeed which is to God . But thus still we see they who act or speake highest in grace , are censured as acting and speaking below nature . And as these whose graces are ●oving aloft , are often suspected of madnesse ,

So , secondly , they who lye below complaining under the pressures of nature by affliction , are as often suspected of and charged with impatience . A troubled spirit can hardly judge aright of it selfe , and is seldome rightly judged by others . I will end this poynt with two Cautions . The first to all , concerning those that are afflicted ; The second to all that are afflicted .

To the former I say , judge charitably of those who complaine bitterly ; for as a man in a low condition knoweth not what himselfe would eyther be or doe , were he advanced to the heights of honour and power ; so he that is at ease , and wel , knoweth not what himselfe would eyther be or doe , were he in paine or overwhelmed with sorrows . Extreames in any ●●ate are rarely borne with a wel or duely tempered moderation .

Secondly , To the latter I say , let them expect to heare themselves hardly censured , and learne to beare it : let not such thinke strange of their sufferings , eyther under the hand of God , or by the tongues of men . Great sufferers speake often unbecommingly , and are as often so spoken of .

Thirdly , Forasmuch as the matter of this suggestion against Job , tumultuous and rebellious speeches , at least speeches savouring strongly of rebellion are incident to any Godly man in Jobs condition . Observe .

There may be rebellion against God in a good mans complainings under the afflicting hand of God .

An unquiet spirit is not onely a great burden to man , but a dishonour to God . Our dissatisfaction with the dealings of God , carrieth in it ( at least an implicit ) accusation of him , or that God hath not done well because it is ill ( to sence ) with us . There is a rebellion against the rod as wel as against the word of God . For as our strugling and striving with the word of God and the unquietnesse of our hearts under any truth when it takes hold of us is rebellion against God , so to strive , and struggle , with the rod of God , or with the crosse that he layes upon us is rebellion against him also . God speakes to us by his rod as wel as by his word ; and we spurne at God in wrangling with his rod , as wel as in wrangling with his word . Yea to have hard thoughts of God , as that he is severe , and rigourous , that he hath put off his bowells of compassion towards us , and forgotten to be gratious ; such thoughts , as these , of God under affliction , are rebellious thoughts . And as there is a rebellion in the thoughts against God in case of affliction , so also in the Tongue . Thus , to murmur is to rebell . I doe not say that all complaining is rebelling , but all murmuring is ; we may complaine and tell the Lord how sad it is with us , how much our soules , our bodies , our estates , our relations bleed and smart . We may complaine , and make great complaints without sin , but the least murmuring is sinfull , yea in the very nature of it , so full of sin , that it usually and deservedly passeth under the name of Rebellion . The children of Israel were as often charged with rebellion as with murmuring ; And therefore when they murmured for want of Water , Moses sayd unto them , Heare now ye rebels , must we fetch you water out of this Rocke ? ( Numb. 20.10 . ) And againe , Moses chargeth this upon them with his last breath ( as it were ) Deut. 31.27 . I know thy rebellion and thy stiffe necke , behold while I am yet alive with you this day , ye have been rebellious against the Lord , and how much more after my death : yea the Lord himselfe chargeth rebellion upon that unparalleld payre of Brethren , Moses and Aaron themselves , because they had not so fully as they ought at all times and in all things submitted unto his divine dispensations among that people , ( Numb. 24. ) The Lord spake to Moses , saying , Aaron shall be gathered unto his people , for he shall not enter into the Land which I have given unto the children of Israel , because yee ( the Lord puts them both together in the sin ) rebelled against my word at the waters of Meribah .

Fourthly , whereas Job sayth ; Even to day my complaint is bitter . Observe .

The Afflictions and sorrows of some eminently Godly , sticke by them , or continue long upon them .

It is with afflictions as with diseases , there are some acute diseases , sharpe and feirce for a while , but they last not , they are over in a few dayes ; for eyther the disease departs from the man , or the man departs out of the world by the feircenes of his disease . There are also Chronicall diseases , lasting , lingring diseases , that hang about a man many dayes , yea moneths and yeares , and will not be gone while he lives , but lye downe in the grave with him . Such a difference we finde among thos● other afflictions and troubles which are not seated ( as diseases ) in the body , but reach the whole estate of man . Some are acute and sharpe , like the fierce fitts of a feavor , but they last not ; or like Summers sudden stormes , which are soone followed with a succession of faire weather . But there are also chronicall afflictions , tuffe and unmoveable troubles , which abide by us , which dwell with us day after day , yeare after yeare , and never leave us while we live , or till we leave the world . Many a good man hath carryed his affliction with him to the grave . If any shall object ; how then is that of David true , ( Psal. 30.5 . ) Weeping may endure for a night , ●●t joy commeth in the morning . I answer ; First , That Scripture speakes of that which is often experienced , but not alwayes : secondly , It is most true also that all our weeping is but for a night , yea but for a Moment ( as the Apostle speakes , 2 Cor. 4.17 . ) compared with that morning of joy when the day of our blessed eternity shall begin . Thirdly , the Psalme hath this scope cheifely , to shew , that the troubles of the Saints are not everlasting , not that they are never lasting ; or to shew that the night of weeping shall at last conclude in a morning of joy to the Godly , not that their night of weeping shall presently conclude . For as some have onely a Summers night , or a short night of sorrow , so others have a winters night , or a long night of sorrow . And this night of sorrow , may be as long not onely as many natural dayes , or as somes yeares , but as long as all the naturall dayes and yeares of this present life . The morning of joy is not to be understood of the next morrow after the sorrow began , for how long soever our weeping continues , it is night with us , and whensoever joy comes ( though at midnight ) 't is morning with us . For sure enough as those sonnes of pleasure are described ( Isa. 56.12 . ) promising themselves the continuance of their joyes ; ( To morrow shall be as this day , and much more abundant , therefore come fetch wine and let us drinke to day , there will be wine enough for to morrow too , thus they promised themselves that their pleasures should continue in a succession of many morrows , now as these sonnes of pleasure promised themselves the continuance of their delight ) so many of the sons & daughters of sorrow have found and still finde a continuance of their troubles , and have cause to say , this day is even as bad as yesterday was ; yea our bitter cup , our wine of astonishment is much more abundant , our sorrow is greater this day then it was yesterday , that was a blacke sad gloomy day , and this is a day more blacke , sad , and gloomy then that was .

Fifthly , From these words ; My stroake is heavier then my groaning . Observe .

That the afflictions of some of the pretious servants of God , exceed , and surpasse all their complaints and groanes .

The groanes of some are heavier then their stroake , and the stroakes of not a few are heavier then their groanes . Some shew more sorrow then they have , and others have more sorrows then they can shew . I , sayth Job , cannot tell you no not so much as by the language of my groaning , how heavy my stroake is . As there is a peace of God , a peace which he giveth to many of his people in this life which passeth all understanding ( Phil. 4.6 . ) they have a sence of such peace sometimes upon their spirits as their understandings know not what to make of it , they are so farre from being able to tell you what it is , that they are not able to conceive what it is , but must confesse that their peace is greater and larger then their understanding , now ( I say ) as the peace which God gives his passeth their understandings ) so the troubles and sorrows of many who are deare to God , exceed , or surpasse all their expressions , they cannot declare , nor can any for them , how it is with them . Againe , as there is in this life a joy in beleiving , which is unspeakeable ( 1 Pet. 1.8 . ) so there is a sorrow in suffering which is unspeakeable . And ( which is very wonderfull ) these two meet sometimes in the same person , who at the very instant while his sorrow is so great that he is not able to expresse it , hath also sweete and ravishing joyes beyond expression . Yet , I conceive ( as to Jobs case ) his spirit was darke , and his minde troubled , as well as his body was pained , and his outward estate torne and ruin'd .

Sixthly , From these words ; My stroake is heavier then my groaning . Observe ; That , it is sinfull to groane and complaine beyond the stroake that is upon us , or to complaine more then we have cause .

Job seemes here to yeeld it , and confesse , that if his stroake had not been so heavy , his groanes had not been innocent ; and if it be sinfull to groane , and complaine more , or beyond our stroakes , how sinfull is it to complaine without any stroake at all ? Some complaine without cause , and groane before they are smitten , yea , some are ready to complaine when they are incompassed about with many mercies , and are not satisfied when they are filled ; they complaine , because they have not what they would , or because others have more then they , though themselves have enough , if they knew what is enough . The Oxe and the Asse are a rebuke to such ; For as Job speaketh ( Chap. 6th ) Will the Asse bray when he hath grasse , or loweth the Oxe over his fodder ? Irrationall creatures will not complaine when they have the conveniences of nature . Surely then those men act much below grace , who complaine when they have food convenient , and health convenient , yea all things convenient ( possibly aboundant ) for the support of nature ; who complaine when they have not so much as an akeing joynt about them , or the scratch of a pin , no nor the want of a pin , nor of a shoe-lachet . Some complaine when they have meate enough , because they have not sauce , yea some complaine when they have both meate and sauce enough , the affluence of all things , not onely for necessity but for delight . What shall we say of them who are never well neyther full nor fasting ; who are so farre from having learned the Apostles lesson to be content in all estates , that are content in none . The people of Israel murmured not onely when they wanted bread , but when they had it ; when they had Mannah they murmured for Quailes , and at last they murmured at their very Mannah , their soules loathed that light bread : Consider how ●●at their sinne is , who complaine upon such termes as these , who complaine before they are hurt , yea who complaine when they have no cause but to be very thankfull . Wee live in complaining times , many cry out of pressures and burthens , nothing pleaseth many among us , because every thing is not as they please . Take heed your groanings be not heavier then your stroake , especially take heed yee be not found groaning without a stroake , and complaining over your blessings ; the Lord hath healed our stroakes in a great degree , but our complainings are not healed ; If we be found complaining when we have no cause , or when we should be giving thankes , wee may quickly provoke God to give us cause enough of complaining . God ha●h heavier stroakes for them , whose groaning is heavier then their stroake , and he hath heaviest stroakes for them , who groan when they are not stricken . When children cry for nothing , they are usually made to feele something which will make them cry to purpose . This humour is childish enough in children , it is worse in men , but it is worst of all in Christians , who are also the children of God . There are two things which God will not beare in his ; First , when they grow wanton with a mercy ; secondly , when they complaine without a crosse . To complaine under a crosse , is to act below grace ; To complaine of a crosse , is to act against grace . To complaine beyond a crosse , is a defect of grace , but to complaine without a crosse , is a defect in nature .

The Apostles rule is ( 1 Thes. 5.18 . ) in every thing give thankes , and he gives his reason for it in the words which follow , for this is the will of God in Christ Jesus concerning you . Now , if it be the will of God that we should give thankes in every thing , then it must be against his will that we should complaine in any thing . Complaining is contrary to thankesgiving . A godly man may see two things in the heaviest stroakes of his affliction , which may provoke him to thanksgiving , at least , which may stop him from all immoderate complaining ; First , That God hath a respect to his good in his heaviest afflictions , and that the issue shall certainly be good to him . Secondly , that how heavy so ever his stroake is , his sin hath deserved a heavier , and that God could have made it heavier , even his little finger heavier upon him , then his loynes have been . That our stroake might have been heavier may stop our complaining , but our hea●●st stroake shall turne to our benefit , should stirre us up to thanksgiving : In heaven there will not be the least shadow of a cause to complaine ; Thanksgiving will be all our worke , and the worke of all in heaven ; And by how much we are the more in thanksgiving and the lesse in complaining on earth ( unlesse it be of and against our selves for sinne ) the more heavenly we are . When we are stricken we should complaine as little as we can , and we should alwayes be able to say ( as Job here ) That our complaint is not greater then our stroake .

JOB , CHAP. 23. Vers. 3 , 4 , 5.

Oh that I knew where I might find him , that I might come even to his seate :

I would order my cause before him , and fill my mouth with arguments .

I would know the words which he would answer me , and understand what he would say unto me .

JOb having shewed in the former verse , how bitter and how sad his Condition was , even farre beyond his owne Complaint , and that his stroake was heavier then his groaning ; he now turnes himselfe from earth to heaven , from the creature to the Creator , from man to God . Job had been among his friends a great while , they had debated the matter long , but all in vaine , and without fruit to his soule ; he had yet received no Comfort : What will he doe next ? see here his address to God .

Vers. 3. O that I knew where I might finde him ! that I might come even to his seat ,

O that I knew !

The Hebrew is , who will give me to know &c. The words are a forme of wishing , ordinary among the Jewes ; Who will give , or who will grant mee this or that , O that I knew &c. And it Intimates or Implyes two things .

First , A vehement and strong desire after somewhat much desierable ; who will give mee this ? or where shall I have it ?

Secondly , It Implyes selfe-Inability , or selfe-Insufficiency to attaine and reach the thing desiered . As if Job had said ; I am not able of my selfe to finde him , O that I knew where I might finde him ! O that I eyther had the light of this knowledge in my selfe , or that some body would enforme and teach mee ! O that I had a friend to Chalke mee out the way , to lead mee by the hand , and bring mee neer to God .

Quis mihi tribuat ut cognos cam & inveni am illum . Vulg. The vulgar latine Reading fixeth both those acts upon God as the Object ; O that some one or other would give mee to know and finde him ! As if his wish and longing desire were first to know God , secondly , to finde him ; or in finding to know him . Our translation determines this knowing in Job , and finding upon God . O That I knew where I might finde him ! Who it is that Job would finde is not exprest in the text by name , nor is there any Anticedent in the verse before , with which we can Connect this relative him . Yet 't is beyond question or dispute that he meanes God , O that I might finde him ! that is , God . But why did he not say , O that I knew where to finde God , but , O that I knew where to finde him ? I answer , He doth it because his heart being full of God , he supposed that those to whom he spake had their hearts full of him too , and so would easily understand whom he meant , or that he could mean none but God .

Wee finde such kinde of abrupt speeches ( as I may call them ) in other Texts of Scripture , still arising from fullnes and strength of affection in the speaker . See how Solomon begins his Love-song , his Song of Songs . The Song of Songs which is Solomons , that 's the title of it ; How doth it begin ? Let him kiss mee &c. Here is a strange Exordium to a Song , none having been spoken of before , Let him kiss mee with the kisses of his mouth ! by whom the Church would be kissed shee expresseth not , but her heart was so full of Christ , so full of love to Christ her Bridegroom , her husband , that shee thinks it needlesse to mention him by name , when shee speakes of him whose kisses shee desiered . Her love had passed through the whole Creation , through men and Angels , through all things here below , and fixt it selfe onely upon Christ her Lord and Love . Therefore shee never stood speaking personally of him , but onely relatively , and leaves all to understand whom she intended . Thus saith Job , O that I knew where I might finde him ! when as he had not spoken of any distinct person before , in this Chapter . And wee have a like passage flowing from a like abundant love to Christ , in the 20 ●h of John ver. 15. where Mary comes to the Sepulchre ( Christ being risen ) and the Angel seing her weepe asked her the reason of it ; To whom shee replyed , Because they have taken away my Lord , and I know not where they have laid him ; having thus said , shee turned her selfe backe , and saw Jesus standing , and knew not that it was Jesus : he saith unto her , Woman , why weepest thou ? whom seekest thou ? Shee supposing him to be the Gardiner said , Sir , if thou have borne him hence , tell me where thou hast laid him : Shee never names Christ , but onely saith , If thou have borne him hence &c. because her heart was full of Christ , shee thought his heart was full of him too , and that hee understood her well enough whom she meant , though shee sayd not whom shee meant . Thus in the present text , Job was to God at that time , as Mary to Christ , at a losse for him , not knowing where to finde him , God was as it were removed from him , as Christ was risen from the Sepulchre ; Therefore he complainingly and affectionately enquires ; O that I knew where I might finde him ! My soule is a thirst for God , my heart pants after him , O that I knew where I might finde him !

The Hebrew word signifieth to finde , Verbum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat saepius obviam habere quemquam vel al●cui obvium fieri . by going out to meet a man , or ( as we say ) to light upon him . As Ahab said to Elijah ( 1 King . 21.20 . ) Hast thou found ( or met ) mee O mine enemy ? and he answered , I have found ( or met ) thee . So the word is used ( 2 King . 10.13 . ) Jehu mett with the Brethren of Ahaziah King of Judah ; In the Margin wee say , Jehu found the Brethren of Ahaziah , that is , he mett them upon the way , for he went out to meet them . Read also ( 1 Sam. 10.3 . ) As if the sence were thus given ; O that I knew where I might finde him ! that is , whither I might goe to meet him , though I should not finde him by accident , or ( as wee say ) stumble upon him ; I would goe out , I would travell , and take paines upon hopes to meet him .

Secondly , That word signifies so to finde as to take hold and apprehend , to take fast hold of a thing ; and then , O that I might finde him ; is , O that I might lay hold on him ; if I knew where I might have him , I would lay fast hold on him , and cleave close to him . So the word is used ( Esay 10.10 . ) As my hand hath found the kingdomes of the Idolls , and whose graven Images did excell them of Jerusalem and Samaria . Thus spake the proud Assyrian , my hand hath found them ; Why , the Kingdomes of the Heathen were not in a Corner , that he had need to search after them , he did not make a new discovery of those kingdomes , They were not , terra Incognita , an unknowne or a new found land ; that 's not the meaning ; but when he saith , my hand hath found them , the sence is , I have laid hold on them , and ceized them to my owne use , I have added them to my owne dominion , and brought them under my subjection . So in the 14 verse of that Chapter ; My hand hath found as a Nest the riches of the people , that is , I have laid hold on their riches , and said all 's mine ; I have taken the whole nest with all the eggs , all their goods and treasures , into my custody and possession . Thus Job would finde God that he might lay hold on him for his owne or owne him as his . Thus also the word is used ( Psal. 21.8 . ) Thine hand shall finde out all thine Enemies , thy right hand shall finde out those that hate thee . It is not meant onely of a discovery of a person ( though it be a truth , that the Lord will discover all that are his Enemies ) but thine hand shall finde them out , is , it shall take hold of them , graspe them , and arrest them . Thy hand shall finde out all thine Enemies , though close , though Covert Enemies , not onely thy above-ground Enemies , but thy under-ground Enemies , as well those that undermine thee , as those that assault thee . Once more , in the 116th Psal. ver. 3. we have an Illustration of this sence ; The sorrowes of death Compassed mee , and the paines of hell gate hold upon me . The Hebrew text is , the paines of hell found mee : the pain●s of hell , that is , the greatest , the extreamest paines , gat hold upon mee ; they found mee , that is , they ceized upon mee , and held me fast : a word of the same roote is used in both parts of that text , that which wee translate to get hold , is the same with that , I found trouble and sorrow , they found mee and I found them ; thus saith Job , O that I knew where I might finde him , that I might take hold of him ; why how doth the hand of a Saint finde God ? how doth he take hold of and apprehend God ? how doth he as it were , arrest him , and keepe him close ? I answer , By faith , and reliance upon him ; O that I knew where to finde him ; that the Lord might not be at such a distance from mee , as he hath been , but that I finding him might fix my soule upon him . That 's a good sence .

Yet I conceive in this place , wee may rather expound Job speaking of God after the manner of Magistrates among men , who appoynt certaine places where to sit in Judgement , where to heare Causes , whither all that are wronged and oppressed resort for reliefe and right . ( 1 Sam. 7.17 . ) Samuel was the Chiefe Magistrate , The Judge in Israel : Now the text saith at the 16th verse , that he went from yeare to yeare in Circuit ( as wee have the Judges of the Circuit ) to Bethel , and Gilgal , and Mizpeh , and Judged Israel in all those places , and returned to Ramah , for there was his house , and there he Judged Israel ; As if he had sayd , his standing house was at Ramoth and thither all causes were brought and all persons grieved resorted for Justice in their severall cases . Hee rid Circuit every yeare , that all the people might the more easily finde him ; yet he had a fixed seate . In alusion to this practice Job appealing from his friends to God saith , O that I knew where I might finde him , and goe to him for Judgement ; O that I might have Audience before him in this great buisines .

But it may be said , Did not Job know where to finde God ? or was Job out of the presence of God ?

I answer , the Lord carryed himselfe to Job at that time as a stranger , and though he were with him ( as he alwayes is with all his ) yet he did not finde him ; The Lord is with many of his people when they are not with him , that is , when they doe not finde him , or are not sencible of his presence . God is with his people , even when they walke through the valley of the shadow of death , yet they are not alwayes with God : yea God doth not alwayes manifest himselfe to them while they walke in the most delicious and lightsome paradises of this life . God sometimes hides himselfe , so that they cannot make it out that God is present with them . God is never seene in regard of the invisibility of his nature , and he is often unseene in regard of the obscurity of his dispensations : as Job shewes further at the 8th verse , Behold I goe forward but he is not there , and backward but I cannot perceive him . I goe forward and backward , that is , I goe every way , I take all courses to finde him , but I cannot perceive God , for he hides and covers himselfe with clouds , that our prayers cannot come at him ; as the Church complaines ( Lament. 3.44 . ) though wee are alwayes present to God , yet God is not alwayes present to us , that is , to our apprehension ; as God is not at all present to our sense , so he is not alwayes present to our faith ; that 's the meaning of Job , when he saith , I goe forward but he is not there , &c. God is every where ; whither can I goe from his presence ( saith David , Psal. 139. ) If I goe up into heaven he is there &c. yet saith Job , if I goe forward he is not there , that is , I have no Enjoyments of God there ; and upon this ground he saith in the present text , O that I knew where I might finde him ! Job was well acquainted with the doctrine of Gods Omnipresence , he was farre from thinking that there was any certaine place where God was fixt , and whether he must repaire as to the Kings and Princes of this world for helpe . Job knew better Divinity then this , he was acquainted with the nature and divine perfections of God , but he speaks as to his present want , O that I knew where I might finde him !

Hence observe first , A godly man hath earnest and longing desires after God .

Whatsoever , or whomsoever he findes , he thinks he hath found nothing , or no body till he findes God ; O that I might finde him ! How doth David ( Psal. 42.1 , 2. ) shew his unsatisfiednes till he found God . As the hart panteth after the water Brookes , so panteth my soule after thee , O God , my soule thirsteth for God , for the living God , when shall I come and appeare before God ? nothing but God was in his mouth , nothing in his desire ; David had a kingdome , David had a Throne , David had honour and riches as much as he could desire , why would not these satisfie his thirst ? Could not he sit downe in these Enjoyments ? no! David was hungry and thirsty , and pineing , and empty , and starveing , and dying , till he had God , till he had this speciall Enjoyment of God ; for so wee are to Expound that text , as this . A wicked man can take up on this side God , Cares not to finde him , nay , is afraid to be found of him ; he then saith ( according to the text touched before ) as Ahab to Elijah , Hast thou found mee O mine Enemy ? He would be glad if God would never finde him , nor he finde God . ( Ps. 10.4 . ) The wicked through the pride of his Countenance will not seeke after God . The seat of pride is in the heart , but the prospect of pride is in the face ; through the pride of his Countenance , that is , by reason of that pride which doth discover it selfe in his Countenance , which breakes out there , he will not seeke after God , his pride will not let him seeke after God . He that is proud , seeth not his need of God , and he that seeth not his need of God will never seeke after him . Such a one is so farre from longing after God , or saying , O that I might know where I might finde him , that hee will not so much as looke after him , when he is told where he may be found . And not onely so , but , God is not in all his thoughts ; or as some render it , all his thoughts are , there is no God ; yea not onely are all his thoughts , but all his hopes are , that there is no God ; if hee can but strengthen himselfe in the unbeleef of a God , then he is well ; all the thoughts and hopes that please and delight him are that there is no God , so farre is he from being solicitous to know God . 'T is a condition equally sad eyther when all a mans thoughts are , that there is no God , or when God is not in all his thoughts . A wicked man may talke of God sometimes , but God never comes neer his heart , as the Prophet speakes ( Jer. 12.2 . ) Thou art neare in their mouth , but farre from their reines ; that is , from their desires and delights . 'T is what our reines say , not what our mouthes say , that God respects . A Godly mans chiefe care is to be accepted with God , his thoughts are for God , and of God ; and were it not for this thought , that God is , or that there is a God , and he a holy God , a just God , a gracious God , he would not thinke himselfe ( as wee say ) worth the ground hee goes upon . And as all his thoughts are that there is a God , so all his hope and faith is in him , and his desires are after him ; O that I might finde him , enjoy him , graspe him , take hold on him , who is The All of my desires and hopes and thoughts .

Secondly , Observe ; That a Godly man is sometimes at a loss for God , and cannot tell where to finde him .

He hath no sensibly-spirituall Enjoyment of him ; The children of light often walke in darkenes ; They who feare the Lord much , may be without the feelings of his love , and they who obey his holy commandements without the comfort of his pretious promises . Even Christ himselfe was at such a loss for God , when he cryed out , My God , my God , why hast thou forsaken me ( Psal. 22.1 . ) Christ being to suffer for sinners , tasted of all those sorts of sufferings which are due to sin ; He endured not onely the punishment of sence in the paines of his body , but the punishment of losse in the hidings of his fathers comfortable presence from his soule . If this were done to the Greene tree , much more to the dry , and if our head found an interruption of the presence of God , much more may we , who are his members .

Thirdly , Observe ; That while Saints are at a loss for God , their desires are often quicker and more stirring after God .

It is a sad thing not to finde God , but it is farre sadder to have no desires after him : Unbeleevers are alwayes at a loss for God , they live without God in the world , such a life is a very death , but this is more deadly that they have no desires after God , that they make no enquiry , no search after him . Though Job were at a loss for God , yet his heart was full of desires to finde him ; and God ( I may say ) is most desireable to Saints while they are at a loss for him . Thus the Spouse speakes ( Cant. 3.1 . ) By night on my bed I sought him whom my soule loveth , I sought him but I found him not . But because she found him not , when shee sought him , did shee give over seeking him ? No , her desires of seeking and finding him were enflamed by her not finding him when she sought him ; as it follows in the second verse ; I will rise now and goe about the City in the streetes and in the broad wayes , I will seeke him whom my soule loveth , I sought him but I found him not . Thus her second labour in seeking of him was lost also . But doth not this quite discourage her , and kill her desires after him ? will she not now give over seeking him ? No not yet ( ver. 3. ) The watch-men that goe about the City found me , to whom I sayd , saw ye him whom my soule loveth ? Shee is still enquiring and seeking , and at last shee found ( ver. 4. ) It was but a little that I passed from them but I found him , whom my soule loveth : I held him and would not let him goe , &c. Many who enjoy Christ have not such strong desires after him as they who enjoy him not ; as it is with other mercies , so with this , which is the highest and chiefest , the summe of all mercies , the Enjoyment of God , our desires to him grow quicker upon his absence , and wee seldome prize his presence as we ought , till he is departed or withdrawne from us .

Againe , we may consider Job here in a very afflicted Condition , what doth he doe now ? O that I knew where I might finde him !

Note , Fourthly ; God is most sweet to an afflicted soule .

The presence of God is sweet , precious , and delicious to Saints at all times , but then sweetest when they finde most bitternes in the world . How pleasant is the love of God when we are sencible of mans hatred ? Some good men have so much sweetnes and love in the world , that they cannot so well relish or taste the sweetnes of the love of God ; though indeed nothing argues the Excellency of the spirit of a Saint , then this , Extrema calami●as & aba lienatio amicorum justum hominem ad deum confugere compellebat . Pined . that the sence of the love of God to him , takes off the relish of all creature-love , in the midst of his highest Enjoyments of it . That soule is purely spirituall , which having abundance of worldly enjoyments , riches , friends , relations , all that he can desire , yet in the affluence and highest floate of all these can say , that the sweetnesse which he tasteth in God drownes the relish of all these , and makes them as tastlesse as the white of an Egge in comparison of that sweetnes which he hath tasted in the goodness of God ; this is spiritualness in the very height of it ; but usually God is then sweetest to us when the world is bitterest to us . Afflicted soules make most hast after God ; and it is well to doe so ; it is a very sad signe , the worst Symptome that can appeare upon the soules of any , when afflictions draw them off from God , or when they grow cold in their affections towards God , while the love of the world growes cold towards them . The Prophet ( Amos 6.7 . ) foresheweth a very great calamity that should fall upon the people of God ; Thou shalt goe Captive with the first that goe Captive , &c. And in the 8 verse ; The Lord God hath sworne by himselfe saith the Lord the God of hosts , I abhorre the Excellency of Jacob , and hate his Palaces ( As if he had sayd , though I have invested him with excellent priviledges , & though he make a great profession of my name , yet because of his provocations and unworthy walkings ) I will deliver up the City and all that is therein , there 's Captivity ; then comes Pestilence in the 9 ●h verse ; And it shall come to pass , if ten men remaine in one house that they shall dye ; and they shall not bury them after the ordinary way , but burne them , and the neerest relations shall doe it . ( Ver. 10 ●h . ) And a mans Vncle shall take him up , and he that burneth him , to bring the bones out of the house , and shall say unto him that is by the sides of the house , is there yet any with thee ? and he shall say , no , then shall he say hold thy tongue , for wee may not make mention of the Name of the Lrrd. As if when all these evills and plagues were come upon them , they had been stopt or restrained from prayer , and totally withdrawn from God , by some prohibition from men , who were so farre from calling the people to solicite God by prayer to take off his hand , Diligentius d●● irati coluntur . Sen. l. 1. Declam : 1. that they forbid them so much as make mention of his name ; As if they were eyther afraid or abhorred to mention the name of God , because he had been so terrible among them in his Judgements . And whereas we translate , We may not make mention of the names of the Lord . Ne ill●● inter pelles neque illum tuis precibus solicites , illius ve nomen aut memoriam usurpes qui tibi haec mala fecit mandavit voluit . Pined . Our late Annotators take notice of two other readings . We have not , or , we will not make mention of the name of the Lord ; Implying that the stop lay onely in their owne spirits , they being eyther so generally wicked , that they had no minde to call upon God , or so unbeleeving that they thought their case desperate , and had no hope of help if they should . A Heathen hath sayd , That their gods were most worshipped when most displeased ; but we have some Christians in name who will not worship God at all when they are under the tokens of his displeasure . Thoughts of God are never more pleasing to a gratious heart , nor more troublesome to a wicked , then when they are in trouble .

Fifthly , ( which will further cleare what was last observed )

Observe ; That , The unkindnesse and trouble which a godly man findeth among his friends or others in the world , drives him neerer to God .

Job besides the hardship he found from strangers , had been hardly used by his friends . The use which he made of all this , was to make more use of or to get neer unto God . O that I knew where I might finde him . This was Davids wisdome also ( Psal. 142.4 , 5. ) I looked on my right hand , and beheld , but there was no man would know mee , refuge failed mee , no man cared for my soule . When all slighted him , when none tooke care of him ; what doth he in this case ? The next words tell us what ; I cryed unto thee , O Lord , I said thou art my refuge , and my portion in the land of the living . As if he had sayd , Upon these unkindnesses , disrespects and slightings which I found in the world , I tooke occasion , yea I was stirred in my spirit to cry unto thee , O Lord , and to say , thou art my refuge , that is , then I made thee my refuge more then ever . Having made thee my choyce in my best times , when men honoured and embraced me , I am much encouraged in these evill times when men regard me not , and the more because they regard mee not to make thee my refuge , to shelter my weather-beaten selfe in thy name and power . As the naturall spirits in the body , when the aire is very sharpe , cold , and unkinde to the outward parts , retire inwards , resort to the heart , keep close to the heart ; whereas in warmer weather the spirits are drawne forth , and therefore we are more subject to faintings and swoonings in hot weather then in cold ; so when it is cold weather in the world , when it is as it were frost and snow , storme and tempest , then our spirituall spirits resort and come in to God , and keep close to him . When we have most friends in the world , or when the world is most friendly unto us , then God is our best friend ; his favour is the most beneficiall and desireable favour , when we have as much as we can desire of favour among men . But when the world hates us and frownes upon us , especially when ( as the Prophet speakes of some , Isa. 66.5 . ) Our Brethren hate us , and cast us out for the name sake of God himselfe , saying , Let the Lord be glorified . When 't is thus with us ( I say ) our soules are even forced into the presence of God , to renew our interests in his love , and to assure our soules that we are accepted with him . If under such measure from men , we finde not helpe in God , we must remaine for ever miserable . God alone is enough , All without God is nothing to a Godly man . The fullnes of the creature without God cannot satisfie him , and the utmost want of the creature cannot discontent him while he enjoyeth God ; the more he wants in the creature , the more he seeketh his content in God , and when he findes nothing below , he cryeth out with greatest earnestnes , O that I knew where I might finde him , whose throane is above , and who is the onely happines of man while he is below .

Sixthly , We see how Inquisitive Job was after God , as he had a desire and a minde to finde God , so he layes about him for information where and how to finde him .

Hence observe ; They who truely desire to finde God , are diligent in searching after him .

O that I knew ( saith Job ) where I might finde him ! This was not an Idle wish ; many are much in the Optative mood , full of wishings and wouldings ; but their wishes are altogether wishes , and their desires nothing but desires ; and such desires are killing desires ; as Solomon hath taught us ; The desire of the sloathfull killeth him ( Prov. 21.25 . ) an Idle desire is a death to the desirer ; A godly mans desires are active desires , they put him upon enquiry , lead him to the meanes of enjoying the good des●ered . And though God be unexpectedly found of some that seeke him not , yet no man can expect to finde God , but he that seeketh him . And indeed what should the Creature doe , but be upon an enquiry after God ? there is a Naturality in it , hee being the supream beeing , that we who have our being from him should seeke after him . And the Apostle tells us ( Act. 17.26 , 27. ) that this is the designe of God in making of one blood all Nations of men , for to dwel on the face of the earth , and in determining the times before appoynted , and the bounds of their habitation ( namely ) That they should seeke the Lord , if haply they might feel after him and finde him , though he be not farre from every one of us , for in him we live , &c. The Lord is neer all , he hath a presence in all places , with all persons ; but the Lord would have all seeke , feele , grope after him , even such as have but a dim light of him , as those have that doe not seeke so much with their eyes as with their hands , they onely feele after the things which they would have . There is a light in the spirits of all men , that haply they may feele after God , and finde him ; They who have not Scripture light , Gospel light , the highest light , yet have some kinde or degree of light ; they have some glimmerings though no cleare discernings ; And that should put them on to seeke God ; much more should they seeke after him , who have clearest light . And where there is any heate of affection to God , a little light will serve them to seeke after him ; they that are true desierers will be diligent seekers . And they , who seeking God , have found him , will seeke him yet againe , yea they will seeke him more and more , as long as there is any thing more of God to be found ; And there will alwayes be more of God to be found ; for here we know God but in part , and therefore have found him but in part : and hence it is that all the Saints in this life , or on this side Glory , even they of the highest forme and greatest proficiency in grace and knowledge , are called Seekers ( this is the generation of them that seeke him ( Psal. 24.6 . ) not such seekers ( as we finde too many in these dayes ) who , as if all were upon uncertainties in religion , say ; they have as yet found nothing ; for as there is something wherein the most knowing and strongest Christians may be to seeke , so there are many things , yea all things necessary to salvation , or without which we cannot be saved , which the weakest may finde and know sufficiently , though not sully . And as they who desire to finde these things , will be diligent in seeking them , so they may know in themselves , or be fully assured that they have found them ; and so even while they still continue to be seekers , know that they are already Finders .

Lastly , Observe ; God is every where , yet especially some where to be found .

As there is a finding time , so there is a finding place , and finding meanes ; There is a finding time , saith holy David ( Psal. 32.6 . ) For this shall every one that is godly pray to thee , in a time when thou mayest be found . The Hebrew is , in a finding time ; though I would not give any one a stop from seeking God at any time , yet I must say there is a speciall finding time . And this the Apostle calls the Accepted time ( 2 Cor. 6.2 . ) that is , the time which we ought to lay hold upon , or accept , as also , the time , wherein we shall be acceptable or finde acceptation . There is also a finding place , there is a where as well as a when God specially is to be found , I mean it not of a meere locality , as if God were now to be found more in one place then in another ; for Paul saith , ( 1 Tim. 6.8 . ) I will that men every where lift up pure hands without wrath and doubting . And Christ told the woman ( Joh. 4.21 . ) The houre cometh when ye shall neyther in this Mountaine , nor yet at Jerusalem worship the father ; not as if Christ had forbid the worship of the father in those places for the time coming ; but he enlargeth publick worship to all places , or abrogates all differences of place under the Gospel as to the worship of the Father . Yet if any man shall enquire , where may I find God , or say as Job here ; O that I knew where I might finde him ! I would answer ; First , Seeke him in his promises , search the Scriptures , there you will finde God . Secondly , Look for him in his Ordinaces , of prayer and preaching &c. for there he hath promised to be present ; Where two or three are met together in my name , there am I in the midst of them ( Math. 18.20 . ) When the Church or Spouse in the Canticles ( Chap. 1.7 , 8. ) Askes the Question ; Tell me ( O thou whom my soule loveth ) where thou feedest ? where thou makest thy flocks to rest at Noone ? Christ her Beloved , answers , If thou know not ( O thou fayrest among Women ) goe thy way forth by the footesteps of the flocke , and feed thy kids besides the Sheepherds tents ; That is , follow the holy practices and examples of the Saints in all former ages , which the Apostle calls walking in the steps of the faith of Abraham ( Rom. 4.12 . ) And againe , hearken to the voyce of faithfull Teachers , who as Shepherds feed the flocke of God with knowledge and understanding . Waite at these Shepherds tents ( saith Christ ) and there thou shalt finde a presence of God with thee , and his blessing upon thee .

Thirdly , And above all , Seeke God in Christ ; The father is onely to be found in the Sonne ; Looke to Jesus Christ , and in him you cannot but behold God ; for he is the brightnes of his glory , and the expresse image of his person ( Heb. 1.3 . ) and therefore as he that hath the Son hath the Father also , so he that ( by an eye of faith , and in the light of the Word and Spirit ) Beholdeth the Son beholdeth the Father also . For the light of the knowledge of the glory of God is given us in the face of Jesus Christ ( 2 Cor. 4.6 . ) The light of the knowledge of the goodnesse of God , of his mercy , Justice , holines ( which are his glory ) shineth forth from Jesus Christ ; that is , in and by Christ it appeares gloriously , that God is exceeding good , mercifull , just , & holy . Therefore to every wearied soule complaining of the losse of God , and crying out , O that I knew where I might finde him ! The summe of all the Counsell that I can give , or indeed that can be given is this ; Seek God in Christ , and he will be found . O that I knew where I might finde him , That I might come even to his seat .

Some conceive these words as the issue of a distemperd spirit : others tax Job with too much boldnes , that he being but dust and ashes should thus presse upon God , and that he was afterwards reproved for it in the 38th Chapter of this Booke , verse the first and second ; Then the Lord answered Job out of the whirlewinde and said ( there he found him ) who is this that darkeneth Councell by words without knowledge , gird up now thy loynes like a man , for I will demand of thee , and answer thou me . And againe , in the 40th Chap. ver. 2d , 3d , 4th , 5th , Shall he that Contendeth with the Almighty instruct him , he that reproveth God let him answer it . Then Job answered the Lord and said ; Behold I am vile , I will lay my hand upon my mouth . Once have I spoken , but I will not answer , yea twice , but I will proceed no further , As if he had acknowledged his error and overboldnes in pressing upon God ; as in other places , so also in this ; O that I might come even to his seate .

Yet I conceive that Job in this passage , doth but put forth the nobler and higher actings of his faith , and that he speaks this , not as forgetting the distance of dust and ashes , from the glory of God , or from the glorious God , but as remembring the promise , and as insisting upon his priviledge as a beleever who is invited to come , and to come with boldnes to the throane of Grace . For though that promise was not given out as to the formality of it in those times , yet the vertue of it was , though in a lower degree then now . To come with boldnes to the throne of grace , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 denetat lo●um praeparatum a ●adice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In voce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pu●o esse metotonymiam , q d. vsque ad locum in quo ipse pro●ptus paratusque est ad audiendum ubi sui cop●am facit . Coc. Representat deum tanquam supremum Judicem in solio excelso sedentē . jusque suum unicuique reddentem . Bold . sounds much like this , to come even to his seate , and this Job did not onely as emboldened by the clearnes of his conscience towards men , but as by the freenes of the Grace of God in Christ towards him . In pursuance whereof it is well conceived by a learned enterpreter , that there is a metonymie , in the word which signifies a prepared seate , that is , such a seate as whereon God presents himselfe to poore sinners , prepared and ready to give them both admittance to himselfe and a gratious audience of their requests and suites . The word which wee translate seate , signifieth a prepared place , a place fitted , implying somewhat speciall and peculiar unto God . Heaven is called the habitation of his holines and of his glory ( Esay 63.15 . ) yet wheresoever the Lord is , hee makes it a heaven . Thus also he can make any place where he is a hell . The wicked shall be punished with everlasting fire from the presence of the Lord , ( 2 Thes. 1.9 . ) that is , the very presence of the Lord shall be a hell and torment to them . The Lord can be both terrible and gratious in his presence any where ; yet he is somewhere more gratiously , some where more terribly present . Some cannot beare those expressions , The Throne of God , the seat of God , heaven , and hell . As if these were but the Imaginations , fancies and fictions of mans braine . But the Lord hath his seates and dwelling places , whence and where he declares himselfe , both in mercy and in judgement , both in his holines and in his glory . ( Isa. 6.1 . ) I saw also the Lord sitting upon his Throne , high and lifted up . Thus the Lord manifested himselfe in vision to the Prophet ; and David confesseth , Thy Throne O God is for ever and ever ( Psal 45.6 . ) that is , thy Power and Soveraigntie . David speakes not of a material Throne such as Kings have ; the Power and Soveraignty of God are his throne wheresoever he is , and is pleased to declare himselfe in his soveraignty and power . So that when Job saith , O that I might come even to his seate or throane , the meaning is , O that I might come as neer him as possibly I may , I would not stand at a distance , or keepe aloofe off , as a guilty malefactor , but draw neere to him in a holy and well-grounded confidence . Thus Job speakes in answer to that Charge of Eliphaz in the former Chapter , Is not thy wickednes great , and thine iniquities infinite ? Now ( saith Job ) you shall see what my sinnes are , and what my guilt , seing I dare venture even to the very throne of God , where no hypocrite dares appeare . While Job professeth , That if God after the manner of men should sit in open Judgement ( there will be such a Judgement at the last day ) he would come neer to him , and not be afraid , he seemes fully assured of his owne integrity , or of the goodnes of his cause , as also that God would be good unto him .

Hence observe ; That true holines and uprightnes hath abundance of Confidence before God .

Adam having sinned , and the guilt of his sin being upon him , durst not come to the Seat , to the Throne of God : God came to him in the coole of the day to examine and question him about his sin , but he hid himselfe among the trees of the garden , he withdrew , not daring to abide him : and that 's the state of all sinners , who have the guilt of sin upon them , they hide , they run from God , when once their Consciences are awakened . As sin in the act of it is a turning or departure from the holines of God , so sin acted or sin in the guilt of it causeth not onely a departure but a running and a hiding from the justice of God . Guilty sinners are so farre from coming up to his Seat , that they cannot endure to come in his sight ; a malefactor hath little minde to come before the Judge , or to the Bench where the Judge sitteth . Solomon saith ( Prov. 20.8 . ) A king that sitteth in the Throne of Judgement , scattereth away all evill with his eyes . Wee may understand it thus , he scattereth evill actions , and evill persons , evill workes and evill workers with his eyes ; there 's not an evill man willing to appeare , or that dares to appeare before him . They who are selfe-condemned , must needs be afraid that others will condemne them also . Magistrates sitting in Judgement are terrible to guilty malefactors . Or thus , Hee scattereth the evill with his eyes ; that is , he makes evill men reveale and scatter their most secret evills , by his prying into them , and industrious Examination of them ; that evill or wicked practice which they had bound up in their hearts , and said , none shall know it , he scatters and discovers . Solomons proverb carryes an experienced truth in it both wayes . And we may argue from it , That if an earthly King or Magistrate , sitting on the Throne , scattereth all evill with his eyes , how much more doth God ? neither any evill matter , nor any evill man can stand before him . And seing the Lord discovers all the evill that is in the hearts and wayes of men , what can give perfect boldnes in comming to the Throne of God , but onely an Interest in Jesus Christ , in whom the throane of God is become a Throane of grace to sinners ? Were it onely a Throne of Judgement and Justice , no flesh could stand before it , but being a Throne of grace , the worst of sinners , who wait for grace , may come neer , and the neerer they come the welcomer they are . A godly man is never better then when he is neer God , and then thinks himselfe best when he is neerest unto God ; all his happines in this life and his glory in that which is to come , doth consist in his nearenes unto God .

Secondly , Whereas Job saith ; O that I might come even to his Seat . Observe .

A Godly man is willing that God should Judge both his Person and his Cause .

That 's the designe of Job , he had appealed from the Judgement of his friends , and begd the Judgement of God ; He was resolute in it , to stand or fall according to his sentence . But why was Job so desirerous of the Judgement of God ? why would he goe to his Throne , and appeale to him ? When men make appeales from one Throne to another , they have their reasons for it ; When Paul said , I appeale to Caesar ( Act. 25.11 . ) doubtless he was fully perswaded that he should find better termes with Caesar then among the Jews ; So when Job saith , I appeale to God ( which is the highest appeale , and beyond which there lyes no appeale ) doubtlesse Job was fully perswaded that he should finde better termes at Gods tribunal , then he had found among his friends . And Job might have many grounds of better termes from God . For

First , God is wise , even a God of Judgement , who would not receive Judgement from a wise and understanding Judge , especially from him who is wisdome and understanding .

Secondly , God is Omniscient ; there are many wise Judges , but no Omniscient Judges in the world . Princes are said to have long hands , and very cleare eyes , they can reach farre , and see farre , but they cannot see all ; but God is able to Judge the secrets of all hearts , for he sees all secrets , and knowes what man cannot . For that reason a godly man loves the Judgement of God , because he knowes his heart ; And for the same reason wicked men , hypocrites especially , are afraid of the Judgement of God : they know if their outward actons should come to be scan'd , much more if their hearts should be turn'd outward , it must needs goe ill with them . Most hypocrites carry it faire onely for a while before the world , they at last discover themselves , the disease breaks out at their fingers ends , or at their tongues end ; Their words or works discover the rottennes of their hearts , and the formality of their profession . But some hypocrites carry it fayre to the world all their dayes , and feare not the Judgement of men , yet even then a thought of the Judgement of God is dreadfull to them , whereas the Saints , even all who are sincere , desire God to Judge them ; for indeed their hearts are better then their wayes , and their affections then their actions , and they know that God discernes with what heart and spirit every thing is done , as well as what is done . He doth not Judge by appearances ( as we ought not , Joh. 7.24 . ) and therefore his is a righteous Judgement . God doth not judge things as they appeare , but as they are , unlesse they are as they appeare , and whatsoever their appearance is , he can judge them as they are . He can judge by discerning what is in the deepe , and follow a matter to the very spring of it ; therefore I 'le goe to God ( saith the upright heart ) my desire is that he should Judge my cause .

Thirdly , The Lord is a gratious and a mercifull Judge ; he is as full of pity as he is of wisdome , and as ready to relieve as he is quick-sighted to discerne .

Fourthly , The Lord is very patient ; First , patient to heare ; and secondly , patient to beare . Patience to heare is a great encouragement ; many Judges are weary of the worke , they will not heare a poore man out , but God will ; and God is patient also to beare with and passe by the faylings of his people , whose uprightnes he knowes .

Lastly , A Godly man knowes that God his Judge hath received an atonement , that he is made for him , and upon grounds of Justice and righteousnesse is become his friend . Some who have bad Causes , yet come up to the Throne of man boldly , because they know the Judge is made for them by a bride , and so will give sentence on their side , be it right or wrong . Saints know that the Judge is made for them , but made in a holy manner , not with base bribery to blinde his eyes to pervert justice , but he hath received an atonement , he is appeas'd and satisfied by a Mediator at his owne appointment . If God should search the best of Saints narrowly , they must needs fall in judgement , yet they know they shall stand in judgement , because the Judge is reconciled to them by Christ ; yea Christ who made the Atonement , and is the reconciler , is the Judge , this encourageth Saints to come to God ; For if when we were enemies we were reconciled to God by the death of his Son , much more being reconciled we shall be saved by his life ( Rom. 5.10 . ) The case standing thus with beleevers , who seeth not ground for their appeale from the judgement , eyther of open enemies , or ( as Job did ) mistaken Friends ; O that I might come even to his Seate .

In the two next verses , Job tells us what he would doe if his appeale were granted and himselfe admitted to the seate of God .

Vers. 4. I would order my Cause before him , and fill my mouth with arguments .

Vers. 5. I would know the words which he would answer mee , and understand what he would say unto mee .

Thus he describes his intended behaviour before his Judge , in allusion to legall proceedings , where the Plaintiff brings in his bill , and the Defendant his answer .

I would order my Cause before him .

The Hebrew word which wee translate to order , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est militare verbum atque dicitur de aciebus quae certa ratione ac ordine disponuntur . is a military terme , properly used for the ordering of an Army , or the putting of them into a Posture for a battell , we call it Marshalling an Army . And hence it is applyed to the ordering of any other thing ( Psal. 23.5 . ) Thou wilt prepare a Table for mee in the midst of mine enemies , to order a Table is to set dish by dish , there is a kinde of method in setting dishes at great feasts ; Thou wilt prepare a Table for me . Againe ( Ps. 50.21 . ) God speakes to the hypocrite about his sinfull doings ; I will set them in order before thee ; that is , those sins , and confused practices of which thou hast sayd in thy heart , I shall never heare more of them , shall be brought forth and set like a terrible Army in ranke and file before thee . Job speakes to this sence , I would order my cause before him , or , to his face , as the Hebrew Text hath it , that is , in his presence .

And fill my mouth with Arguments .

Pleno ore fidentèr , constanter pro me dicam . Bold . I would have arguments enow or good store to prove that your proceeding hath been unequall toward mee ; And when he sayth ; I would fill my mouth with arguments , it shewes that his heart was full of arguments Christ teacheth us to argue so ( Luk. 6.45 . ) Out of the abundance of the heart the mouth speaketh ; Jobs heart was full , therefore he would fill his mouth . David prayeth ( Psal. 71.8 . ) Let my mouth be filled with thy praise . And the Church speakes of her joy when God had turned their captivity , ( Psal. 126.2 . ) Then was our mouth filled with laughter . In this language God bespeakes his people ( Psal. 81.10 . ) Open thy mouth wide , and I will fill it . Open it by faith , and I will fill it , with what ? fill it with mercy , and with blessings . So here ; I would fill my mouth with arguments ; that is , I would not want matter to speake for my selfe , Os meum replebo increpationibus . Vulg. or in my owne cause . The vulgar reades it , I will fill my mouth with Chidings , or , with reproofs . The word properly signifies , Conviction ; and then wee are to understand it in reference to his friends ; I would abound with convincing , reproving , or chiding arguments against you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non redargutiones intelligit , quibus deum injustitiae accusaret sed rationes quibus se tueretur . Sic 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Graecie sumitur . Merc. who , have thus long reproached mee ; I would bring such arguments as should not onely be a proofe of mine owne integrity , but a reproof of my friends severity . Some arguments have onely a proof in them ; others have a reproof too . Job would fill his mouth with arguments , which should be both proofs for himselfe , and reproofs to his opposers . Job had not a word to say against God , but he had much to say against his friends . I would fill my mouth with Arguments .

Note from it .

Troubled spirits have many things to say , and usually abound much in their owne sence .

Furor arma ministrat . As the passion of anger will administer weapons to a man though he be no great fighter , so those passions of griefe and sorrow will administer arguments to him though he be no great disputer . A troubled soule will hardly be put to a stand or non-plus . They who suffer much will alwayes have somewhat to say ; If nature deny ( said one of old ) yet Indignation will make a man a Poet ; And if nature deny , yet sorrow will make a man a Logician ; and trouble will make a man an Advocate in his owne cause . The tongues of many are tipt with Oratory , they have excellent words and strong reasons too from the pressures that are upon their spirits : trouble of spirit fills the mouth with Arguments two wayes .

First , Against themselves , how strongly will some in that case dispute against their owne peace ? what arguments will they bring against any comfort that is offered them ? and how nimbly will they reply to any one that goes about to answer them ? how will they finde out new mediums , when those are foyled by which they have formerly nourished their unbeleefe , and discouraged themselves from taking hold on mercy . 'T is wonderfull to heare the pleadings of a troubled spirit ; and 't is one of the hardest taskes in the world to answer the doubts which such a man will make against himselfe .

Secondly , The troubles of many fills their mouths with arguments for themselves ; that 's the meaning of Job here in this place ; I would fill my mouth with arguments to maintaine my Cause ; I should not want eyther matter or words , to plead this busienes , were I before the Throne of God , and yet I would not be so free and forward to speake , as to neglect or slight what is spoken to me , as it followes .

Vers. 5. I would know the words that he would answer mee , and understand what he would say unto mee .

Some are so hasty to speake , that they will not heare , they are so forward to plead their owne Cause , that they will not receive the opinion of another . Job discovers an equall spirit to both ; As I would order my Cause , and fill my mouth with arguments , so I would know the words that he would answer mee too , I would have the good manners , or the grace rather , to heed and understand what God would say to mee .

Cogn●scam sanationes quas loquetur mihi . Sep. Quam mihi laboranti curationē adhibiturus esset intellige●em . Chrysost. The Septuagint render it thus ; I would know the healings which he would speake to me ; or as another , What medicine or way of cure he would praescribe and administer to mee ; and this might respect eyther the quieting of his Spirit , or the repayring of his credit and good name , which had been sorely and deeply wounded by his friends , not onely suspecting but charging him as an hypocrite or wicked man . This is a fayre sence , onely it straitens the Text ; For we may suppose Job in this addresse and application to God ready to heare whatsoever God should say unto him , whether his were words of approbation or reproof , whether for him or against him . Though Job had ( doubtlesse ) a strong confidence , that God would approve of him and give sentence on his side , yet considering his owne weaknesses and distempers of minde , he might well conceive that some things had fallen from him or been done by him which might deserve and call for chidings and rebukes , as the issue indeed was . And therefore it was most congruous that he should present himselfe before the Lord in a frame of heart to receive reprehensions as well as consolations . I would know the words that he would answer me and understand &c.

Knowing , and understanding , may be taken here two wayes ; First , for Considering and weighing what God would say , or what Award he would make ; In which he seemes closely to checke his friends , who thought him so dull and incapable , that surely he did not apprehend nor understand their answers . Well ( saith Job ) whatsoever you thinke of my dulnes to understand your answers , or what you have sayd , yet I doubt not but I shall understand the answers of God , or what he shall say unto mee .

Secondly , They note a reverence and respect to the word of God ; I would know the words that he would answer ; that is , submit to them , I would not oppose the Judgement or Opinion of God concerning me . Though Job did not sit downe or acquiesse in the judgement of his friends , yet he would reverence and sit downe quietly in the judgement of God , & in the answer which he should please to give . In eyther of these interpretations , the sence is good . I would know ; that is , I would study to finde out the minde of God , and understand what he saith to mee , and then reverently submit thereunto .

Further , This forme of speaking , I would know the words , and I would understand &c. seemeth to imply a vehement desire in Job to know the minde of God concerning him . As a man that is accused longs to heare the minde of the Judge , as for others 't is not much to him what they say for him or against him . As Paul spake in a like case ( 1 Cor. 4.3 . ) With me it is a very small thing to be judged of you , or of mans judgement &c. he that judgeth me is the Lord ; that is , to his judgement I must stand ; He is above all .

Hence note .

First , That a godly man is carefull to understand the answer and determinations of God concerning him .

I would know the words that he would answer mee , and this not onely ( according to the supposition which Job makes here ) if God should speake to him personally , or mouth to mouth ; but in what way soever God should speake to him . It is the great care of a Godly man to know the word of God written and deliver'd over to us , as the rule of our life and faith ; for indeed therein wee have our judgement , and our answer : as Christ saith , the words that I speake , they shall judge you at the last day ; that is , by the word you shall be judged . Likewise it is the care of a Godly man to understand what God speakes to him by his workes and providences , by his rods and chastnings . In these the Lord speakes to us and gives us answers . They who are wise , will study to know and understand them . We may conceive that Job had respect to two things especially , about which he desiered that he might understand the answer , and words of God to him .

First , That God would shew him the true Cause of his affliction ; for he did not take that to be the Cause which his friends had so often suggested , and so disputed upon that Fallacy all along , which Logicians call , The putting of that for a Cause which is not the Cause . Therefore Job hoped to know of God what he would say , as to the reason why he did Contend with him .

Secondly , What God would say to him by way of Direction and Councell , by way of remedy and redress , he was sollicitous to understand the minde of God , and what God expected from him under this dispensation . So that Jobs scope was not at all ( as Eliphaz suspected ) to plead his owne righteousnesse and holy walkings before God , as if God had been beholding to him for them , and so must needs grant him ( as having deserved it ) whatsoever he should aske . But that he might be acquainted with the holy will and purpose of God concerning himselfe , and to be instructed by him about the grounds and ends of his long and sharpe affliction , that so he might beare it more chearefully , and more fruitfully . As also ( and that principally ) that he might heare from his Majesty which was the great poynt in controversie between him and his friends ) whether he did correct and chasten him as a son , or punish and take vengeance on him , as on a rebell ; and so set him among the examples of caution for sinners in time to come .

Secondly , Note .

A Godly man rests in the Judgement of God .

Si me nisontem pronunciaret , cum gaudio , si sontem cum patientia s●sciperem sententiam ejus . Scult. Job would not rest in his friends judgement , but in Gods judgement he would rest , and enquire no further ; I ( saith he ) freely yeeld up my selfe to that ; if the Lord should pronounce mee Innocent , I would rest in his sentence , and be thankfull ; if the Lord should pronounce mee faulty , yet I would rest in his sentence , and be patient ; yea then I would aske mercy and begg his grace for the pardon of my faylings . God is an Infallible Judge , and therefore no man ought to question his determinations ; Indeed , Every mouth shall be stopped , and all the world become guilty before God ( Rom. 3.19 . ) that is , acknowledg themselves guilty before him when he judgeth . And as there is no avoyding the judgement of God , so a godly man desires to rejoyce in it . Good is the word of the Lord , sayd Hezekiah ( 2 King . 20 19. ) When a very sore sentence was past against him , and he sayd , is it not Good ? if peace and truth be in my dayes ? By good in the former part of the verse , he meanes just and equall ; as if he had sayd , though this word be full of gall and wormewood , yet it is no other then I and my people have deserved and drawne upon our selves : By good in the latter part of the verse , he meanes Gracious and mercifull ; as if he had sayd , God in this sentence hath mixed the good of justice and equity , with the good of graciousnes and mercy , or in the midst of Judgement he hath remembred mercy . Thus also when God gave sentence by fire against the two sons of Aaron ; Moses sayd to Aaron ; This is that the Lord spake , saying , I will be sanctified in them that come nigh me , and before all the people I will be glorified ( Lev. 10.3 . ) Now , when Aaron heard this , the text saith ; And Aaron held his peace . He murmured not , he contradicted not , but rested patiently in the judgement of God . And thus Job was resolved to give himselfe up to the judgement of God whatsoever it should be . And we shall finde him ( in the next words ) hoping strongly to finde God very sweete and gratious to him , could he but obtaine a hearing at his Judgement seate .

JOB , CHAP. 23. Vers. 6 , & 7.

Will he plead against me with his great power ? No , but he would put strength in me .

There the righteous might dispute with him : so should I be delivered for ever from my Judge .

JOb still prosecutes the proofe of his integrity from his willingnesse to appeare before God , and plead his case at his throne ; and as in the two former verses he told us what he would doe upon supposition that he could finde God , and have accesse unto him , even that he would state his case , and then fill his mouth with arguments ; he would also seriously attend and strive to understand the answer which God should give him . So in these two verses , he holds out what entertainment he assured himselfe of , in this his addresse to God , as also what confidence he had of a faire hearing and of a good issue ; As if he had said , O Eliphaz , you have often deterred and over-awed me with the Majesty of God , as if he would certainly crush such a worme as I am , and that I could not at at all stand or abide a tryall before him in Judgement ( Eliphaz hath spoken to that sense at the 4th verse of the former Chapter ) Will he reprove thee for feare of thee ? will he enter with thee into judgement ? dost thou thinke that God will condescend so farre , as to treate with thee ) but know , O Eliphaz , that I am not afraid of the presence of God ; for , though I confesse , if God should put forth his power , I were not able to hold up my head before him , and that he could easily overthrow me with a breath , yet I am perswaded he will take a more favourable course , and deale with me in mercy , not with rigour or severity .

Vers. 6. Will he plead against me with his great power ?

I know he is cloathed with Majesty , and that the greatnes of power is his ; but will he plead against me with it ? The Hebrew text is , will he plead with me ; to plead with and to plead against are the same . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 conten●et quasi de jure suo ut illud exigat . To plead is a Law terme ; He that pleadeth against another , discovers eyther the faultines of his person when accused , or the weaknes of his Title when controverted . This word is used by the Prophet ( Isa. 57.16 . ) I will not contend ( or plead ) for ever , I will not argue my owne prerogative , nor will I argue thy sinfullnesse alwayes , or without end ; why not ? if I should , the spirit would faile before me , and the soules which I have made ; where , though spirit and soule are put synechdochically for the whole man , that is , for flesh and spirit , for soule and body together , yet the Lord mentions onely spirit and soule , because of their strength to beare divine contendings beyond the body or the flesh . As if he had sayd , even that which is strongest in man would fayle , if God should alwayes contend .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Num copia sui roboris &c. Will he plead against me with his great power ? or strictly to the Letter , with the multitude of his power , with the forces of his power . The power of God is great , yea the power of God is greatest , all his power is allmighty power , yet God doth not alwayes put forth the greatnes of his power ; He is a most free agent , and so can restraine and hold in his owne power , when he pleaseth , and not use it to the terror of a poore creature , or plead against him with it .

Againe , The power of God may be taken two wayes ; First , for his strength , or his power of doing and executing ; secondly , for his prerogative authority , or his power of commanding and ruling ; we may interpret it here of the latter ; will God deale with me by his prerogative power , thinke you ? will he oppresse me with his meere authority ? Per multā dei fortìtudinē potentiam ejus absolutam ( summum jus dici solet ) intelligūt multi . Bold . I have another opinion of God ; surely he will not doe so ; For he is good and gratious , and he will attemper his prerogative with pity , & his great power with much mercy . Will he plead against me with this great power ? Jobs question is a confident negation ( such negative interrogations are frequent in Scripture ) will he ? is , he will not plead against me with his great power ; but Job is not satisfied that his speech carrieth a negation in it , and therefore lest any should not fully enough understand him so , he expresseth his negative ; will he plead with me with his great power ; no , His power is not , nor ever will it be against me . He will take some other course with me , he will deale with me upon the account of goodnes and mercy , not upon the account of power ; He will not breake me a bruised reed , nor quench me who am but smoaking flax , he will rather bind me up and cherish the least sparke which he perceiveth alive in me . Will he plead against me with his great power ?

Hence observe ; First , God hath great power , much power , All power is his .

The power of men and Angels is his ; What power soever , whether for kinde or degree , is in the hand of any creature , that power belongs to God . Thus David , a man of Great power states it , God hath spoken once , twice have I heard this , That power belongeth unto God . The power that is scattered and divided all the world over is centred and united in him . God hath a greatnesse of power , in commanding and disposing what and how things shall be done , he also hath a greatnes of power in doing and executing what he hath commanded . The commands of men are often unperformed , eyther because they to whom their commands are sent have no power to performe them , or because they want power to backe their owne commands . Wee may consider the Greatnes of the power of God several wayes .

First , As he can doe all things , and is omnipotent , there is nothing too hard for him , his hand is not shortened in reference to the longest or the greatest workes , and difficulties . And as he can doe whatsoever he hath a will to doe , so he will doe whatsoever he pleaseth to have done , whatsoever he purposeth to doe , whatsoever is upon his heart to doe : none of his counsells ever fayled , nor have any of the thoughts of his heart been frustrated . Men often purpose to doe , but they seldome have power to doe what they have purposed ; they are bigge with the conceptions of many great matters , but when the children come to the birth , they have no strength to bring forth . God never failes in his power to doe whatsoever he hath a purpose or a mind to doe , God hath power enough to backe his commands , and he can supply power to those whom he calleth to execute them .

Secondly , The greatnesse of Gods power is seene in this ; that He hath a right to doe all that he doth . As he hath a fullnesse of strength , so a fulnesse of Authority ; he doth not usurp or intrench upon any other power in what he doth , nor upon any mans property in what he hath ; it is his due to doe what he doth , and to have what he hath . God is supream , giving the Law to all , receiving the Law from none ; his is not a tyrannicall , but a just and a righteous power ; his is not a might without right , but a might with right . What the Prophet speakes of the Chaldeans ( Hab. 1.7 . ) is true of God in every sence , in the strictest sence ; His judgement and his dignity proceedeth of himselfe ; he is a law unto himselfe , his rule is internall , and his power intrinsecall . All derive power from him , therefore his power is altogether underived . Power underived must needs be great power , yea the Greatnes of power .

Thirdly , The greatnesse of his power appeareth further in this , that no man may presume to question him for what he doth . He hath great power in what he doth , whom none may so much as aske what doest thou ? Nebucadnezzar ( a heathen in highest earthly power ) confesseth as much of the power of God , as soone as he regained the reason of a man ( Dan. 4.34 , 35. ) At the end of the dayes ( that is , after the terme of seven yeares was accomplished , when for the heart of a beast a mans heart was restored to him ) I Nebuchadnezzar lift up mine eyes to heaven , and mine understanding returned unto me , and I blessed the most high , and I praised and honoured him that liveth for ever , whose dominion is an everlasting dominion , and his kingdome is from generation to generation ; and all the inhabitants of the earth are reputed as nothing , and he doth according to his will in the army of heaven , and among the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? that is , none may so much as question , much lesse reprove him for any thing that he doth . Though there are many who in the pride of their hearts , and through the forgetfullnes of their duty , will presume to question God about what he hath done , and even controule his doings ; yet of right or according to rule , none can . Hence the Apostle having asserted the soveraignty of God , he hath mercy on whom he will have mercy , and whom he will he hardeneth , brings in some questioning his proceedings ; but he checks them soundly for their boldnes in questioning , and instructs them by many upbrayding questions , that they ought not to put that or any such question . Thou wilt say then ( ver. 18 , 19 , 20. ) why doth he yet finde fault , for who hath resisted his will ? nay but who art thou ô man , that repliest against God , shall the thing formed say to him that formed it , why hast thou made me thus ? hath not the potter power over the clay , of the same lumpe to make one vessell of honour , and another of dishonour ? what if God were willing to shew his wrath in some , as well as his grace & mercy in others , what have you or I to doe with it ? who gave you or I leave to examine God upon intergatoryes about it ? Thus he pleads the power or prerogative of God , this must silence all our queries , and satisfie all our doubts ; none may aske him a reason of what he doth ; the reason is in himselfe . The will of God is his reason ; and there is all the reason in the world it should ; for his is not onely a soveraigne will , but a just and a holy will . Solomon saith ( Eccl. 8.4 . Where the word of a king is , there is power , and who may say unto him , what dost thou ? In all lawfull administrations , it is true of kings and supream earthly powers , in what forme soever , none may say unto them what doe yee ? their word must stand : much more is this true of him who is King of Kings , and Lord of Lords , who is the supream power of heaven and earth ; all whose wayes are equall , and his dispensations righteous , though we see not the equity and righteousnesse of them . That , is not onely great , but the greatest power , which none may question .

Fourthly , This also demonstrates the greatnesse of Gods power , that none can stop or hinder him in what it hath a minde to doe : what he appoints he executes , and none can stop it , or as ( Nebuchadnezzar speakes in the place before mentioned , Dan. 4.35 . ) stay his hand . The hand of the strongest power upon the earth may be , and hath been staid ; kings have had a check , their hands have been stayd , but none can stay the hand of God ; I will worke ( saith he ) and none shall let it ( Isa. 43.17 . ) God should doe but little worke in the world , if men could let it . Wicked men would let or hinder God in all his workes , and the godly ( through their mistakes ) would hinder him in some of his workes ; but none can ; He speaks to the Sunne and it shineth not , yea he speakes to the Sunne and it moveth not . This is the greatnesse and the muchnes of the power of God .

But , saith Job , Will he plead against me with this great power ? All this power God hath ( and this power he can put forth ) but he will not put it forth against me ( saith Job 1. ) And what was Job that he should be thus confident , and rise up to such a strong assurance that God would not use his strength against him ? Job was a godly man , a man fearing God , a man perfect and upright , a man full of faith , even full of faith ( though he lived in dark times , and under dark dispensations , yet , I say , he was a man full of faith ) in the Redeemer . Now it is no wonder if a man of this character , a man thus qualified and priviledged had this confidence , and was much assured that he should prosper and speed in it , That God would not plead against him with his great power .

Hence Observe ; A godly man may be confident that God will deale gently and graciously with him . or ,

That God will deale with him according to the greatnes of his mercy , not according to the greatnes of his power ; The greatnes of the power of God is an exceeding great comfort to the sincere , because they know it is acted towards them in the greatnes of his mercy . It is comfortable to heare that the Lord , who ( as the Prophet describes him , Nah: 1.3 . ) is great in power , is also slow to anger ( the greatnes of mans power doth usually quicken not clogg his passions ) but it is more comfortable to know , that God who is great in power , is quick and speedy to shew mercy . And hence it is that a true beleever rejoyceth in the power o● God as well as in his mercy , because he knoweth that God hath declared himselfe powerfull for him , as well as mercifull . He knoweth God will not put forth power alone , or nothing but power towards him . God doth exercise all his refreshing attributes , and divine perfections , in dealing with Saints Whereas upon the wicked he exerciseth his power chiefely , though not onely . What if God to make his power knowne endured with much long-suffering the vessels of wrath fitted for destruction , saith the Apostle ( Rom. 9.22 . ) God pleads with the wicked according to the tenour of the Covenant of workes , but with Beleevers according to the Covenant of grace , in which he doth as it were uncloath himselfe of his power , and cloath himselfe with love , mercy , goodnesse , and tendernes to his people . The Lord ( as the Psalmist speakes , Psal. 93.1 . ) is cloathed with strength , wherewith he hath girded himselfe , he is cloathed also with mercy , and with that he hath girded himselfe ; he pleads with his people ( I grant ) in righteousnesse , as well as in mercy ( as the Apostle speakes ( Rom. 3.25 , 26. ) God hath set forth Jesus Christ , to be a propitiation through faith in his blood , to declare his rightenesse , for the remission ( or passing over ) of sins that are past through the forbearance of God , to declare I say at this time his righteousnesse ; and the justifyer of him that beleeveth in Jesus . The justice or righteousnesse of God was never so fully declared as in Christ ; for God did not spare him at all , but he having taken our debt upon him , discharged it to the utmost farthing . God pleaded against Christ with his great power , and with his perfect righteousnesse ; To which plea Christ made answer with as Great a power ( his being the power of God ) and with as perfect a righteousnes , his being also the righteousnesse of God . And hence it is , that when God comes to plead with Beleevers , he pleads not against them with his power and righteousnesse , seing Christ with both pleads for them ; He pleads for them not onely as he is Jesus Christ the righteous , but as he is the mighty , the All-powerfull God . This is the chiefest ground of a beleevers confidence , that God ( as Job here saith ) will not plead against him with his great power . What then did Job beleeve would God doe with him ? the next words enforme us what his faith was in that particular .

But he would put strength in mee .

( So we render ) the Hebrew is onely thus ; He will put in mee ; Veruntatem ille pones in me . Heb. what he would put is not expressed in the Original ; which hath caused some variety of opinion what it should be that the Lord would put into him ; and I finde a threefold conjecture in the poynt .

First , The supplement is made thus ; He would produce arguments or reasons against me ; and this is conceived most suitable to the context , and scope of the place , as also to the action of pleading before spoken of ; Poneret & afferret in me suas rationes . Merc. Ipse poneret cōtentionē in me , id est non robore mecum ageret sed verborum contentione . Ch would he plead with or against me with his great power , no , but he would shew me the reason of his dealings with me ; he would not proceed against me in a martiall but in a legal way , not in a prerogative but in a discoursive argumentative way : he would shew me the cause why he thus contendeth with me , and hath so sorely afflicted me . God would condescend so farre to my weaknes as to give me an account , though I dare not presume to call him to an account ; and though he hath both power and right to deale with me as he pleaseth , yet I am much assured that he would be pleased to tell me why he deals thus with me . This interpretation is cleare to the generall scope of the context , and argues nothing unbecoming that holy confidence which the Grace of the Gospel , alloweth , a beleever in , yea encourageth him unto , when in any distresse he approacheth unto God for the reliefe and comfort of his troubled Spirit .

Secondly , Another thus ; Will he plead against me with his great power , Fonet in me , sc. cor suum , i e. comple●eretur me favoure . Pisc : no , but he would put his heart upon me ; that is , he would imbrace me with his favour and lay me in his bosome . Though his hand hath been exceeding heavy upon me , yet I believe his heart is towards me ; though he hath smitten me with the wound of an enemy , yet he will receive me as a friend ; and give me signal testimonies of his love . I should not feele the weight of his hand , but see the tendernes of his bowels and his heart moving towards me . This also is an interpretation full of truth , and as full of comfort to a wearied soule .

Thirdly , The supplement made in our translation reacheth both the former , and suites also to the former branch of the Text , with much elegancy ; Alij sub audiūt & repetūt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in me robur poneret ad consistendum coram s● , ●e infi●mum fulciens & roborans . Merc. Would he plead against me with his great power , no , but he would put power , or strength into me , he will be so farre from putting out his strength against me , that he will put his strength into me , he knoweth my weaknesse , how unable I am to contend with or beare up against his power , and therefore he would put power into me . Mr Broughton renders clearely to this sense , Would he by his great power plead against me , no , but he would helpe me ; helpe is power , and he that helpeth another , administers power to him ; he either puts new strength into him , or joynes his strength with him . So then , Job was assured that God would put strength into him , or be his strength to helpe and carry him through all the difficulties that lay before him .

Hence Observe .

First , A beleiver hath no opinion of his owne strength , or that he can doe any thing in his owne strength .

He trusts no more to his owne strength or power , then to his owne righteousnesse or worthinesse . As our Justification before God is purely founded in the righteousnesse of Christ , so all the actings of our sanctification are maintained by the strength of Christ . Holy Job spake nothing of his owne strength , yea he spake as having no strength of his owne . A Godly man knows his owne strength is but weaknesse , and that when he prevailes with God it is with a power which he hath from God . Paul useth a forme of speech which we may call a divine riddle ( 2 Cor. 12.10 . ) When I am weake then I am strong , he predicates or affirmes one contrary of another , weaknesse is contrary to strength , how a weake man should be strong , and then especially strong when he is weake , is hard to conceive by those who are spirituall , and is unconceivable by those who are carnal . This assertion is enough to pose and puzle nature ; He that is weake is strong , or the readiest way to get strength is to be weake . The truth and the Apostle Pauls meaning is plainly this ; When I am weake in my owne sense and opinion , when I am convinced that I have no power of my owne , then I feele power coming in , then Christ strengthens me , and I am strong , then I experience that word , My grace is sufficient for thee . When I finde the waters of my owne cisterne low and fayling , then I have a supply from the Spirit . So the Apostle spake , ( Phil. 1.19 . ) I know that this also shall turne to my salvation through your prayers , and the supply of the Spirit of Jesus Christ . The first Adam received all his strength at once , we now receive our strength by dayly fresh supplyes from the second Adam . The word there used by the Apostle , which we render supply , signifieth an under-supply , implying thus much , that as the naturall body and each particular member of it , is supplyed with sence and motion , together with a suitable strength and ability from the head , so beleevers who are altogether the mysticall body of Christ , and each of them members in particular , are supplyed from Christ their head by the Spirit , with spirituall life , motion , and strength of Grace for every duty to which they are called , or which is required of them . And because as this is so in its selfe , so beleevers are instructed in it ; therfore they disclaime and goe out of their own strength , that the power of Christ may rest upon them . Christ fills none but the hungry , nor doth he strengthen any but the weake . They who thinke they have any thing of their owne , shall receive nothing from him ; unlesse Christ be all in all to us , he will not be any thing at all to us .

Secondly , Observe ; God himselfe puts strength into humbled sinners , that they may stand before him . As he knows what strength such need , so he gives them the streng●h they need ; He will put strength in me , maybe the confidence of any soule in Jobs case . We are not able to stand before God under the burden of our corruptions , nor yet are we able to walke before him under the burden of our duties , unlesse himselfe be pleased to administer strength to us . And surely if we have cause even to glory in our infirmities , that the power of Christ may rest upon us ( 2 Cor. 12.9 . ) then much more have we cause to glory in the power of Christ , when we finde so many infirmities resting in us . The Prophet saw this fully while he said ( Isa. 45.24 . ) Surely shall one say in the Lord have I righteousnesse and strength , even to him shall men come , in the Lord shall all the seed of Israell be justified and shall glory . That we have strength in and from the Lord , is to us a ground of holy Glorying as wel as that we have righteousnesse in him . For though to be justified be a higher favour then to be strengthned , yet unlesse we were strengthned , as we could not take in the comfort of our Justification freely , so neyther could we give God the glory of it so fully as we ought . And as it is the joy of beleevers that God will put strength into them when they are humbled under the greatest weaknesses , so that their strength is still in him . For God doth not so put it into us , as to put that strength out of himselfe . The strength which God puts into us is a strength still residing in himselfe . The strength which we have received , as well as that which we have not yet received , is still in the hand of God . And from his hand we shall receive renewalls of strength for all our needs and purposes . Take five instances in speciall .

First , A Believer shall receive strength to doe , or an acting power from Christ ; Though Christ hath done all for us , yet we have much to doe for Christ , and ( such is the mystery of Godlinesse ) that the same Christ who hath done all for us , will also doe all in us . Christ layeth a yoak upon the necks of his people , and a burden upon their shoulders , but he puts power and strength into their shoulders to carry his yoak and beare his burden ; and that 's the reason why he calls his yoake easie , and his burthen light , it is not so considered in it selfe , as if we could make light worke of the worke of Christ ; but his burden is light , because he hath promised to give his at least a sufficient strength to bear it . A heavy burthen is not grievous to equal strength , & it is light to a superior or greater strength . As all our sins ( the least whereof is a burden too heavy for us to beare ) are light to us through the righteousnesse of Christ , so all the commandements of God ( the least of which is too hard for us alone ) are light to us through the strength of Christ . This was the Apostle Pauls profession , I can doe all things through Christ that strengtheneth me , ( Phil. 4.13 . ) A little is too much for us , all is but little for Christ ; as we have the anointing of the Spirit , whereby we know all things , ( 1 Joh. 2.20 . ) so we have the strengthening of the Spirit , whereby we doe all things It is a high priviledge , that Saints who receive their worke from heaven , receive their strength from heaven too . And that as God puts his commands upon them , so he puts this power into them . The Lord is so farre from requiring worke of us , without giving us wages for what we have done , that he doth not require worke of us without giving us strength to doe it . When we looke upon our reward it might seeme that we have done all our selves , but when we looke upon his assistance , it is as evident that we have done nothing of our selves . The Lord is not like those Aegyptian task-masters who called for brick , but would not give straw ; no , the Lord who calls for brick , doth not onely give us straw , but strength , even hands , and hearts to doe our worke . Gospel-grace or new-Covenant-grace promiseth us strength to doe what we are commanded to doe .

Secondly , The Lord gives us , as strength to doe , so to suffer , strength to beare his crosse as well as his yoake : so the Apostle comforts the Corinthians ( 1 Ep: 10.13 . ) No temptation ( that is , no affliction , for as every temptation hath trouble in it , and is therefore justly called an affliction , so every affliction hath a tryall in it , and is therefore justly called a temptation , in which sence the Apostle there saith , no temptation ) hath taken hold of you , but that which is common to man , but God is faithfull that will not suffer you to be tempted above what ye are able , but with the temptation will make a way of escape , that ye may be able to beare it . As if he had sayd ; be not afrayd that you shall be oppressed with the burden of any affliction or temptation which ye endure in my cause or for my name sake ; for ye shall receive an ability commensarable to your affliction , whatsoever it is ; you shall be supported in those afflictions which are immediately from the hand of God , much more in those which are from the hand of man , even in the extreamest and hottest persecutions . Paul had experience of this ( 2 Tim. 4.17 . ) There he tells a sad story of the fearefullnesse if not of the unfaithfullnes of men , even of good men to him in an evill day , and he tells as comfortable a story of the presence and faithfullnesse of God to him in an evill day , even in the worst and blackest day that this world could lowre upon him in . At my first answer , no man stood with me ( that is , no man appeared to strengthen , to comfort me ) all men forsooke me , I pray God it be not laid to their charge , ( What then ? was he left of all , because left of all men , no such matter , All men left him , but God who is but one One-most God , and who alone is more then all men abode by him , as it followes in the Text ) notwithstanding the Lord stood with me and strengthned me , that by me the preaching might be fully knowne , and that all the Gentiles might heare : and I was delivered out of the mouth of the Lyon ; that is , out of the danger of my deadly persecuters , even out of the danger of Nero himselfe , by whose power so many had been destroyed . The Lord alwayes stands by his in time of affliction and tryall , eyther to strengthen them in it , or to strengthen them out of it , that is , to escape it ; eyther to deliver them from the danger of it , or to encourage them in the dangers of it .

Thirdly , The Lord puts strength into his people to mortifie corruption , he gives us not onely power against , but power over our lusts . Fleshly lusts and corruptions are strong , and if we have not strength from Christ to subdue and conquer them , they will be too hard for us , and foyle us . We are easily and presently foiled , by pride , by covetousnesse , by wrath , by envie , all these passions and lusts will trample us under their feete in the dirt of all sinfullnesse and pollution both of flesh and spirit , unlesse we receive power from on high to subdue and mortifie them . ( Rom. 8.13 . ) If ye through the Spirit mortifie the deeds of the body , ye shall live ; that is , ye shall live comfortably , holyly , and eternally . The deeds of the body , that is , sinfull deeds , and the roote of them sinfull lusts , count all weapons ( as Leviathan doth speares and swords ) but straw and stubble , rather to be laughed at then feared , except onely the weapons or power of the Spirit . And when once we take our lusts to taske with the weapons of the Spirit , they presently fall and dye before us . The Spirit is the strength of God in us for the mortification of Corruption .

Fourthly , We are strengthened , or God puts strength into us for the resisting and conquering of the temptations of Satan ; we meet with many assaults from the devill , and from the world , who are confederate with our lusts . These we must resist stedfast in the faith ; and that not onely in the faith as the faith imports soundnes of doctrine or divine truth , but as The faith imports dependance upon Christ for strength and assistance . Peter , being a cheife , a grandee in the traine of Christ , or among the Disciples of Christ , was Satans eye-sore , and the fayrer marke for his fiery darts ; Satans fingers itcht to be doing with him , he ( saith our Saviour ) desired to have him that he might sift him as wheat ( Luk. 22.31 . ) that is , to sift him throughly , not to fetch out his chaffe from him , but indeed to make him chaffe . How was Peter upheld ? I have prayed for thee ( saith Christ ) that thy faith faile not ; that is , I have prayed that God would put strength into thee , that thy faith faile not ; if once faith faile we are overcome . But is faith our strength ? No ; but faith goes to and takes hold of him who is our strength , or who puts strength into us that we fall not in temptation . But you will say , Peter fell , and he fell grievously , his fall was great ; he denyed his Master . 'T is true , Peter fell , but he did not fall away , his faith did not faile , that is , it was not totally lost , and therefore when Christ lookt upon him , and by that looke renewed his strength , he gat up againe : even when he denied Christ there was a seed of faith remaining in him , though like a tree in the winter , his fruit was gone , yea and his leaves too , and he looked dead and withered , yet there was sap in the roote ; his faith failed not ; whence was this ? he had an invisible supply of strength from God ; I have prayed ( saith Christ ) that thy faith faile not . The prayer of Christ fayled not , and therefore his faith did not ; Christ prayed that he might have strength by beleeving , and though he had not so much faith as to preserve him standing , yet he had so much faith as to raise him from his fall . And what Christ prayed for Peter , he prayed for all that should beleeve on his name , that in all their resistings of , and contendings with temptation , their faith also may not fayle . As faith is one principall piece of our spirituall armour whereby we overcome temptation , so it fetches in that which is the whole of the whole Armour of God , even the strength of God . When the Apostle exhorts Saints ( Eph. 6.11 . ) To put on the whole armour of God ; He premises another most needfull exhortation , or exhorts them first ( v. 10. ) to be strong in the Lord , and in the power of his might ; implying , that it is not any one piece , no nor the whole armour of God abstractly or precisely taken , which is our strength , but that the God of this Armour is our strength in the spirituall combate . Though our loynes were girt about with truth , and we have on the breast-plate of righteousnesse , though our feete were shod with the preparation of the Gospel of peace , and we have the shield of faith in our hand ; though we should take the helmet of salvation , and the sword of the Spirit which is the word of God , yet , if thus arrayed , it were possible for us to neglect or forget the God of the Word , it were not possible for us to conquer , the footmen , lesser , much lesse the horsemen , Greater , least of all , The Charets of iron , the greatest temptations of the Prince of darknes . As no carnal weapon hath any thing at all to doe , so no spirituall weapon can doe any thing at all in this warre without the strength of God ; or rather ( to conclude this poynt ) all these spirituall weapons and Armour are nothing else but the strength of God , or the various puttings forth of the strength of God in weake man .

Fifthly and lastly , God gives us strength to pray to and plead our cause before him ; he will not dazle us with his glory , nor confound us with his Majesty when we come to plead with him , but he will put strength into us . In prayer we prevaile with God , but the strength whereby we prevaile with God , comes from God ; yea he doth not onely give us strength in prayer to act by , but he acts that strength in prayer . ( Rom. 8.26 . ) Likewise the Spirit helpeth our infirmities : for we know not what we should pray for as we ought , but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered . Prayer is strong worke , it calls forth the whole strength of the soul , nor doth the soule in any thing shew its strength more then in prayer ; praying is wrestling , and how can we wrestle without strength ? Even the king of Ninevy gave this direction at his fast ( Jon. 3.8 . ) Let them cry mightily . And our Lord Jesus Christ in the dayes of his flesh offered up prayers and supplications with strong crying and teares ( Heb. 5.7 . ) Now , the Spirit is the strength of God in us , for prayer : he helpeth our infirmities , and we are onely a bundle of infirmities without his helpe . There is a threefold strength needfull in prayer , and God by the Spir●t puts these three strengths into us .

First , The Spirit helpes us with strength of argument to plead with God .

Secondly , The Spirit helpes us with strength of faith in taking hold upon God .

Thirdly , The Spirit helpes us with strength of patience in waiting upon God till we receive what we have prayed for . Jacob by this threefold strength had power with God in prayer ( Hos. 12.3 . ) and it was the power or Spirit of God by which he had this threefold strength to prevaile with God . Thus we are strengthened with might by the Spirit in the inner man ( Eph. 3.16 . ) We are strong to doe , and strong to suffer , we are strong to mortifie corruptions , and strong to conquer temptations , we are strong to pray and strong to plead our cause at the throane of Grace , when God puts strength into us . Job who had received great strength from God in all the former cases , was assured that he should receive strength also in the last , were he admitted to the seate of God . Would he ( there ) plead against me with his great power ? No , but he would put strength in me , to plead with him . And as he was thus assured that God would put strength into him to plead his cause , so also liberty and freedome to doe it ; as appeares more fully in the next verse .

Verse 7th . There the righteous might dispute with him ; so should I be delivered for ever from my Judge .

There ; where ? he meanes at the seate of God , as if he had said ; Could I but once come to the throne or seate of God , I should have free leave and liberty enough to open and argue , to state and debate my case , my long controverted and yet unresolved case with him . He would not plead against me with his great power of Authority , but he would give me the power of liberty to dispute , and reason out that matter with him . Severall passages in the former part of this Booke , clearely hold out this sense . ( Chap. 9.34 , 35. ) Let him take his rod away from me , and let not his feare terrifie me ; then would I speake and not feare him , but it is not so with me ; as yet God pleadeth against me with his great power . Againe , ( Chap. 13.21 , 22. ) Withdraw thy hand farre from me , and let not thy dread make me afraid ( as if he had sayd , Plead not against me with thy great power ) then call thou and I will answer , or let me speake , and answer thou me . Those Texts already opened are of the fame generall scope and tendency with this underhand ; There ( that is , All things being put into such a posture ) the righteous might dispute with him .

Some read the text in the first person ; There , I , being righteous might dispute with him . Others , thus ; I should be found righteous if I did dispute with him ; As if he had sayd ; I make no doubt of proving my selfe righteous or innocent in this controversie with my friends ; There I should not be found a false-hearted hypocrite , God who knowes both my thoughts and my wayes , would judge otherwise of me , then men have done .

We reade the text indefinitely , not restraining it to his person , but as taking in any that are righteous ; The righteous , that is , any righteous man might dispute with him there ; his Court , his tribunal is free , and open for all that are upright or righteous . In what sense the word righteous is used in this Booke hath been opened more then once . In a word , the righteous man is not he that is legally righteous , but righteous in a redeemer , or righteous as opposed to an hypocrite . In both these senses , we may take the word here ; The righteous may dispute with him .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est apud alium ita argumentari ut petas responsio nem qua vicissim si quid erraveris redarguaris . Merc. The word is properly applyed to scholasticke exercises ; where questions being put , arguments are brought by the opponent , which the respondent takes away , and the Moderator states between them both . This is the nature and manner of a strict dispute . But in a large or vulgar sence , every discoursing and reasoning about a doubtfull poynt is called disputing . There the righteous may dispute with him .

Hence note .

God is free , and ready to heare , the pleadings , and reasonings of those who are upright and righteous .

As the prayer of the upright is the delight of God , so their modest and humble disputings are not displeasing to him . A righteous man may plead with God freely , but he must not plead with God proudly , eyther crying up and boasting in his owne righteousnesse , or laying the least imputation of unrighteousnesse upon the wayes of God in dealing with him . The righteous dispute with God , yet they know and keep their distance , and while they doe so , God is willing they should , and welcomes them when they doe draw nigh to him , disputing as wel as praying . In opposition to which 't is sayd ( Psal. 5.5 . ) The foolish shall not stand in thy sight , thou hatest all workers of iniquity . The foolish , that is , the wicked man , the hypocrite with his false-hearted and flattering tongue , are an abomination to God . The foolish man that the Psalmist meanes , is not the man low in parts , but unsound in spirit . This foolish man shall not stand in the sight of God , nor will God heare him eyther disputing or praying , but reject him with his disputes and prayers . Thou hatest all the workers of iniquity , and to the wicked God saith , what hast thou to doe to declare my statutes , or that thou shouldest take my Covenant in thy mouth ( Psal. 50.16 . ) God will not endure it , that wicked men should speake of him , much lesse will he endure , that a wicked man should dispute with him . God will have nothing to doe in way of arguing , and reasoning , eyther with a person or with a people , while he or they continue in their sinnes . ( Isa. 1.15 , 16. ) When ye spread forth your hands , I will hide my eyes from you ; yea when ye make many prayers , I will not heare ; your hands are full of blood ; that is , eyther of bloody sinnes in speciall , as murder and oppression , or of sinnes in generall ; for every sin is blood and bloody , every sin may be called blood : and while the hands are full of blood in eyther sence , God will not heare , that is , he will not graciously heare or accept so much as one of many prayers . But are the wicked and their prayers and their disputings excluded for ever ? while they continue such , or to doe such things they are ; and therefore in the next words , the Lord by his Prophet gives them this counsel ; Wash ye , make ye cleane , put away the evill of your doings from before my eyes , cease to doe evill , learne to doe well , seeke judgement , releive the oppressed , judge the fatherlesse , plead for the widdow ; here 's a description of a righteous person , righteous in his way , upright with God and men ; and with such God will speake , such may dispute with him , as it follows ( v. 18. ) Come now , and let us reason together . We know ( saith the blind man after he was healed ) ( Joh. 9.31 . ) that God heareth not sinners ( that is , such as plead for or please themselves in any sin ) but if any man be a worshipper of God , and doth his will , him he heareth ; him he heareth praying , and him he heareth disputing . Whereas of the prayings of the wicked he saith , they are but meere bablings , and of their disputings , they are but vaine fanglings . If ( saith David , Ps. 66. 18. ) I regard iniquity in my heart , God will not heare me ; God will not regard his prayers , therefore not his disputes , who regards iniquity ; but to the righteous and to such as repent of and turne from their unrighteousnesse , the Lord saith , Come let us reason together , let us dispute the poynt ; Though your sinnes be as scarlet , they shall be as white as snow , though they be red like crimson , they shall be as wool . Where take notice , by the way , that while God saith , your sins which were as skarlet shall be as white as snow , we are not to thinke that sin shall ever change colour , or be other then it is in the eyes of God : so that your sin shall be as snow , is you sinners shall be so . It is a very hard thing , and next to an impossibility to change the nature of a sinner , yea or the custome of a sinner ( Jer. 13.23 . ) but it is altogether impossible to change the nature and constitution , yea or the complexion and colour of a sin , that lookes ever red , but the reddest sinner may turne white as snow . And when once the sinner is turned white , God is ready to heare both his prayers , and disputes . God loves to heare such penitents confessing their sinne , unburdening their conscience , pleading the promise . And he loves to heare the righteous holding out and maintaining the righteousnesse of their wayes ( against all the clamours and calumnies of men ) before him . There the righteous may dispute with him .

Secondly , Note ; The righteous are willing and have priviledge to dispute or argue their cause with God .

The righteous have accesse to God , and boldnes with him in the blood of Christ ; So that they dare not onely , first , tell him of their own wants , or secondly , of their wrongs from others , or third-of their integrity , and the uprightnesse of their hearts with him , and that he knows it is so , but fourthly ( which argues the greatest hight of holy boldnes ) they dare tell him of all the sinnes which they have committed against him , and dispute with him for mercy as their right upon the account of his owne promise and covenant made with Christ in their behalfe , while respecting and reflecting upon themselves they can justifie God in condemning them for ever under wrath . Here is the right Gospel-Logicke ; These are the holy subtleties which the Spirit teacheth ; These are none of the disputers of this world , whose wisdome ( as the Apostle saith , 1 Cor. 1.20 . ) God hath made foolish and will destroy ; but these are Divine Disputants indeed , or disputers for another world , whose wisdome is of God , and who are wise unto salvation . These righteous ones may dispute with him .

So should I be for ever delivered from my Judge .

Job proceeds from the thesis to the hypothesis , from the third person to the first ; The righteous man pleads with him , but he doth not say , so should the righteous be delivered for ever from his judge ; but so shall I be delivered for ever from my judge ; thus he puts himselfe expressely into the number of the righteous or upright , and his argument stands thus ;

He that is righteous , or upright , may dispute and be acquitted or delivered when he disputes with his Judge .

But I am righteous , or upright .

Therefore I shall be delivered from my judge when I dispute with him .

The Major proposition is layd downe in the former part of this verse ; The Assumption in v. 11th , 12th . The conclusion appeares in the latter part of this 7th verse , and in the 10th .

So should I be delivered for ever from my Judge ; That is , L●berarer evaderem semper a judice meo , i. e. absolverer , vitarem ejus con●emnationem . Merc : Probata causa impetrarem ab eo liberationem . Jun. I should escape the severity of his sentence . The Judge hath him that comes before him in hold , he hath him in his hand or power when his case is pleading , but when a man is acquitted , then he is delivered from his Judge , that is , from the condemning sentence of his Judge , then he is pronounced free , or ( as we say ) acquitted by Proclamation ; no man may then medle with him , or charge his crime upon him . Job was assured that he should come off well at his tryall , and that there could be no bringing of the matter about againe . I should be delivered for ever ; that is , I should never be questioned more , I should see an end , or final dermination of my cause . Vindicabor ad victoriam vel eternitatem utrum enim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat . Hoc supremo judicem decidentes , a vobis iniquis judicibus vestrisque suspicionibus quovis alio Aristarcho liberabor victor totalitèr . Scult.

The word which we translate for ever , signifies both victory , and eternity ; I should be delivered victoriously and eternally , or unto victory or eternity from my Judge . The same word signifies victory and eternity in the Original , because eternity gets the victory over all . Time is a great Conquerour , that eats out all things here below , whose pedegree is from below ; but eternity will eate it out , and conquer time it selfe ; eternity is the greatest Conquerer . For ever is the saddest and sweetest word ( upon different accounts ) in the whole Bible ; to be condemned had not so much sadnes in it , were it not for ever , and to be justifyed , had not so much sweetnes in it , were it not for ever . This word for ever weighs most both in refence to mercy and to judgement . Job sayd the utmost to his owne comfort , when he said , I shall be delivered , or ( as M. Broughton translates ) be quit for ever by my Judge .

There is yet a question concerning the Judge , or who the Judge is from whom he should be delivered . Our reading seemes to intend it of God himselfe . Others by the Judge understand his friends or others who charged him so hardly . There is yet a third opinion which supposeth the Judge to be some third person , Judicem intelligit apud quem ipse suam causam ageret adversus deum ; facit enim deum velut litigatorem ; quasi coram tertio quodam judice causa disceptetur . Merc. who should umpire the busienes between God and him . I rather conceive that by his Judge he meanes God himselfe , to whose righteous and mercifull tribunal he appealed from the hard sentence and judgement of his friends . And who having once declared his judgement , not onely the censures but even the suspitions of all men , whether friends or enemies , would be silenced for ever . And so lastly , we may take the word Judge , which is here indefinitely proposed , universally . As if he had sayd ; when once God hath had the hearing of my cause I shall not need to feare any , what they can say , or do against me , in the capacity of a Judge . So should I be delivered for ever from my Judge .

Hence observe ; God will for ever acquit the righteous , nor shall any have power to condemne those whom he hath once acquitted .

There is no condemnation to them that are in Christ ( Rom. 8.1 . ) as much as to say , such shall be for ever delivered from their judge . Who shall lay any thing to the charge of Gods Elect ? It is God who Justifieth ( Rom. 8.33 . ) Though some will presume to lay many and grievous things to the charge of Gods Elect , yet God having Justified them , Hac ratione liber evaderem ab iniquis vitae meae Judicibus & calumniatoribus , ut ultra mihi disceptatione & contentione opus non erit . all their charges shall be reprobated and rejected . God who hath once Justified a person , will never lay any thing to his charge , and what charge soever others bring against him , Gods justification will take it off . The Apostles challenge is universal , Who shall lay any thing & c ? It is universal two wayes . First , in regard of persons accusing , he excepts none in earth , heaven , or hell . Secondly , in regard of crimes , he excepts no sort of sinne , let them seeke and finde what they can , be they sins against God or man , be they sins of omission or commission , be they sins never so much aggravated , or sadly circumstantiated , though against both light and love , yet they will not doe against a person Elect and Justified . Who shall lay any thing to the charge of Gods Elect ? wipes away all charges . Accused they may be , though justified , but condemned they cannot be , because justified . The best of Saints on earth have much in them , and much is done by them , which might be matter of charge against them ( for he that saith he hath no sin in him , hath indeed no truth in him , 1 Joh. 1.8 . ) but Justifying Grace is their full discharge .

Againe , As the word Judge , is expounded universally , for all those that did or might accuse Job .

Observe ; The best and most righteous on earth , meete with many harsh accusers and hard Judges .

David had those who layd to his charge things that he knew not ( Psal. 35.11 . ) The Jewes returned from Babylon to build their City and Temple , were charged with sedition ; Jeremie was charged with treason ; Paul was called , a pestilent fellow ; and the primitive Christians were generally loaded with slaunders by the Heathen . Misreport and reproach are the portion of Saints from the world . And how sadly Job was charged all along by his friends , and how severely censured , hath appeared every where in this Booke , especially in the former Chapter ( ver. 5 , 6 , 7. ) Is not thy wickednes great , and thine iniquities infinite ? for thou hast taken a pledge from thy brother for nought , and stripped the naked of their cloathing &c. Had not Job reason to looke upon it as a great mercy to be delivered from such a Judge . And hath not every Godly man reason to make Davids choyce ( 2 Sam. 24.14 . ) Let me fall into the hand of the Lord ( for his mercies are great ) and let me not fall into the hand of men . Now as men are for the most part over-severe executioners of Gods sentence , so they are usually over-severe Judges in giving their owne whether sence or sentence concerning others . And therefore Jobs faith did prophecy this good to himselfe , That God having heard him , and judged him , he should be delivered for euer from ( man ) his Judge . And let this be the comfort of the righteous who are oppressed with the hard opinions of men , That , God will at last deliver them for ever from every rigorous and unrighteous Judge . In that Great day ( as the Apostle Jude calls it ) the cause of every righteous man shall be disputed before God , and then they shall be delivered for ever from their Judge . And this did exceedingly beare up the spirit of the Apostle Paul in the midst of the various censures and judgements of men concerning him ; he knew their judgement should be taken off at last , ( 1 Cor. 4.3 , 4. ) With me it is a very small thing that I should be judged of you , or of mans judgement , yea I judge not my owne selfe ; But he that judgeth me is the Lord , therefore judge nothing before the time till the Lord come , who both will bring to light the hidden things of darknesse , and make manifest the counsells of the hearts , and then shall every man have praise of God ; That is , every righteous man , though dispraised , and despised , though judged and condemned by men , though blackt over with false reports and reproaches , yet then every righteous man shall have praise from the most righteous God . He will then doe all his people right who have been wronged , and passe a just sentence upon those who have suffered much and long under unjust censures . And so shall they be for ever delivered from their Judge .

JOB , CHAP. 23. Vers. 8 , 9 , 10.

Behold I goe forward but he is not there , and backward but I cannot perceive him .

On the left hand where he doth worke , but I cannot behold him , hee hideth himselfe on the right hand that I cannot see him .

But he knoweth the way that I take , when he hath tryed mee , I shall come forth as gold .

IN the two former verses , Job exprest much Confidence of a good issue in his Cause , could he but finde God and come to tryall . And he reneweth this againe at the 10th verse , Expressing the same Confidence ; When he hath tryed mee I shall come forth as gold . But though he was thus Confident of a faire coming off in Case he could finde God , yet he seemes in these words to cast off all Confidence of finding him ; forasmuch as yet he could not , or had not . Expressing himselfe here as a man that had travelled into all parts and quarters of the world , East , West , North , and South , to finde a friend , yet could not meet with him . Behold I goe forward but he is not there , and backward but I cannot perceive him . On the left hand where he doth worke , but I cannot behold him , he hideth himselfe on the right hand that I cannot see him .

There is a threefold scope held forth about these words .

First , As if Job did here deplore his fruitles paines , in wishing for his appearing before God , and in appealing to his Tribunal ; for as yet he saw himselfe unanswered and frustrated in his expectation ; God did not appeare to him in his troubles , nor declare his purpose towards him . Declarat Job se non posse ratione humana , per res naturales ( quas per quatuor mundi plagas significat ) cognoscere certò & clare rationes divinorum judiciorum . Pined .

Secondly , His scope may be to assert the hiddennes of the wayes of God , or that the wayes of God are not to be found out , nor understood by all the paines and industry , by all the endeavours and disquisitions of man ; let him turne himselfe which way he will , East or West , North or South , yet he must say , I cannot behold him .

Thirdly , Some conceive that Jobs intent is to declare his owne understanding or meaning in that earnest wish which he lately made , Haec subjungit ad declarandū dei immensita tem , ne quis putaret eum ex istimasse , deum corporeum esse aut corporali loco circumscribi cum de illius tribunali loquutus est . Id : about his admittance to the Throne of God ; O that I knew where I might finde him , that I might come even to his seat ( v. 3d ) He was not so grosse as to thinke that God was Confined to any place , or that he had a Seat on which he sate , as the Princes of the Earth have ; and therefore he affirmes , that God is every where , and no where ; that he is every where indeed , though he could not finde him appearing to him any where ; as if he had sayd , I doe not circumscribe God in my apprehensions to this or that place ; I enquire after him East , West , North , and South , that is , all the world over , yet I miss of him and have not attained my purpose to this houre ; for he hath not yet manifested himselfe unto mee . This seemes to be the generall scope of these three verses , which have two things especially Considerable in them .

First , Jobs solicitous Complaint of the Lords hideing himselfe from him after all his searchings .

Secondly , The Comfort which Job tooke in the Integrity of his owne heart , and in the clearnes of his Conscience , that if once he came to tryall , all would be well with him .

The 8th and 9th verses are all of one Importance , which I shall briefly open , and then give some notes from them .

Vers. 8. Behold !

Hee speakes here as of some strange thing , that God who is every where , should be no where found by him ; I goe forward , and backward , to the right hand , to the left , and finde him not .

Behold , I goe forward .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aliquando temporis aliquando vero loci principium & prioritatem significat . The word is applyed in Scripture to signifie both a priority in time , and a priority in place . Some Interpret it here of time , I looke to the times which were before , and now are past . In which sence the word is used ( 2 King . 19.25 . ) Hast thou not heard long agoe ? That is , hast thou not heard of the times which are forward , or which have been before . So ( Prov. 8.23 . ) Wisdome thus speakes , I was set up from everlasting , from the beginning , ere ever the earth was . So wee translate it ; the Hebrew is , I was set up from everlasting , from the head of time , before the earth was . Christ was before the head of time , or the beginning of time ; wee translate it here as referring to a place ; Behold , I goe forward , that is , as some render , I goe Eastward , or toward the East . The world Considered in it selfe hath neither forward nor backward , but man being considered as setting himselfe to the Sun-rising ( for that 's the natural posture of man ) then forward is Eastward , the Sun riseth in the East . And then backward is Westward . The left hand is the North , and the right hand is the South ; Such is the position of every man standing with his face to the East . Thus here , Behold , I goe forward , that is , to the East , or I goe Eastward ; for a man may goe forward , in a large sence , though he goe to the North , or to the South , towards East or West , which way soever he goes , he goes forward . But to goe forward , In Scriptura pars antica , Orientalis , postica occidentalis , Australis dextra : Aquilonaris sinistra . according to this strict notion is to goe Eastward , not onely because the Jewes and Arabians were wont to worship toward the East , but especially because man doth naturally turne himselfe toward the East , or the Sun-rising . So the word is used ( Gen. 2.8 . ) The Lord planted a garden Eastward in Eden , or forward in Eden . Behold I goe forward , but he is not there .

And not hee , saith the Originall , that is , hee is not to be found , Ante ibo , & non ipse . Heb. or he is not to be had ; not that Job did thinke the Eastern part of the world empty of God , for he was acquainted with the doctrine of Gods Omnipresence , he knew that God is every where ; but his meaning is onely this , he doth not manifest himselfe to mee , nor appeare according to my appeale to him , that I might argue my case , and reason my matters with him . I obtaine no discovery of God , but continue still in darknes and dissatisfaction ; Behold I goe forward , but he is not there , And backward , but I cannot perceive him .

The same word in Scripture ( as was noted of the word Forward ) signifieth that which is behinde both in time , and in place . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nunc ad tempus nunc ad locum respectum habet . It is applyed to that which is behinde in time ( Esa. 41.23 . ) where the Lord Challengeth the Idols to give a proofe of their Deitie , or that they were gods ; Shew the things that are to come hereafter , or the things that are backward , and behinde in time , things that are to be done or to come to passe hereafter , and wee shall have some testimony of your God-head , or that ye are Gods . And as it signifies that which is behinde in time , so that which is behinde in place . Thus wee render it , I goe backward , and then ( according to the former notion , forward beeing Eastward ) backward is Westward . The Westerne parts of the world are called the back parts of the world ; not as some ( grossely enough ) give the reason , because the west parts of the world are the worst parts of the world , or were fit onely to be cast behinde the back and be forgotten , as a more ignoble part of the world ; but because according to the position of a man looking toward the Sun-rising which is Eastward , the West is backward , or upon his backe .

And backward , but I cannot perceive , or ( as the Original word strictly beares ) understand him ; That is , I cannot finde any marke or print of Gods speciall presence with me there . God is as much hidden or secrets himselfe from me as much in the West , as in the East , both here and there my pursuits after him are fruitlesse . I goe backward , but I cannot perceive him , nor doe I yet give over my enquiry ; For as it followes ;

Vers. 9. I goe on the left hand where he doth worke , but I cannot behold him .

These words are a description of the Northern part of the world , for that is on the left hand , ( as was sayd ) according to the most naturall position of mans body . And he addeth , where he doth worke ; which addition gives a peculiar character or description of the place , and is variously translated .

Quando operatur . Pagn . In faciendo ipsum . Pagn . Dum operatur . Vatabl. Vbi facit opus suum . Isidor : First , On the left hand when he doth worke . Secondly , On the left hand , in his worke , or working ; thirdly , On the left hand while he worketh ; wee render , On the left hand where he doth worke , or where he doth his worke . Here a question is raysed , why is this description given of the left hand , or of the Northern part of the world ? doth not God worke on the right hand , or in the South as well as on the left hand , or in the North.

I answer ; Though God worketh all the world over , yet God worketh in some parts of the world in a more eminent manner . God worketh so in some places , as if he did worke no where else : All places are the worke of God by Creation , and God worketh in all places by his providence . The workes of creation would run to ruine , if God did not sustaine , and as it were keepe them in reparation by the workes of providence , yet as God worketh in some men , and by some men , more then in , nnd by others , some persons are to him as his right hand , he calls them forth to be greatly instrumentall to him . So hee worketh in some places , and nations , and by some places and nations more then he doth in or by others . God is a free Agent , he worketh where he will , and he pitcheth upon some speciall places , and persons , ( according to the pleasure of his owne will ) to worke in , and by , more then many others . And seing according to this Interpretation , The left hand where he is said to worke so eminently , is the North.

Wee may observe ; First , That God worketh more in the Northern parts of the world then he doth in the South .

And the reason of this may be , because the Northern parts of the world are more inhabited and peopled then the Southern are . And which may be a second reason of it , The Inhabitants of the Northern parts of the world are more civillized and better instructed then the Southerne : Now the providences of God are most remarkable where there are most people , and they best taught and instructed , where the natural faculties of man are most raised and sublimated by art and regular education , there or by them God doth his greatest workes ; those places are ( as it were ) the stages whereon he acts and brings to issue the secret purposes and counsels of his heart , both in wayes of judgement and in wayes of mercy .

Besides , we finde that the Northerne Nations have in all ages been the most active and warlike .

The Fourth Monarchy , That of the Romanes whose seate was more Northerly then any of the former three , was the most active and warlike of the Foure , and extended its Dominion by extreame and unwearyed industry further then any had done before . And those irruptions of enemies and Armyes which gaue the greatest checke to the Romane Greatness , and often plum'd or pull'd off the Feathers of that mighty Eagle , were still made by those people who lived and were bred up in climates more cold and Northerly then they ; as all Historyes doe with one consent make good . Insomuch that it grew into a Famous Proverb ; Omne malum ab aquilone . All evill comes from the North , that is , all troubles , invasions , and devastations are brought upon the Nations by some hardy people or other coming out of the North. And the holy Scriptures of the Prophets are full of this observation ( Jer. 1.14 , 15. ) Then the Lord sayd unto me , out of the North an evill shall breake forth upon all the Inhabitants of the land . For lo I will call all the familyes of the kingdome of the North , saith the Lord , and they shall come , and they shall set every one his throane at the entrance of the gates of Jerusalem , &c. By The North in this prophecy , he meanes Chaldea and Babylon , which are scituate North from Jerusalem . And by all the familyes of the kingdomes of the North , he meanes all the Northerne parts under the obedience of the King of Babylon , who should readily follow and serve him in his warres against Judea . Againe in the same Prophet ( Ch 4.6 . ) I will bring evill out of the North ( Ch. 6.1 . ) Evill appeareth out of the North ( ver. 22 ) A people comes forth from the North ( Chap. 10.22 . ) Behold a great commotion out of the North. And when the Lord promised to remove far away from his people the Northerne Army , ( Joel 2.20 . ) he therein promised them the removall of all Armyes and troubles , because the North had most of all , if not alone troubled and harrazed them with Armyes . Againe , In the North , the Gospel ( which is the highest teaching and instruction ) hath been more generally and more clearely published then in the Southern parts of the world ; so that in allusion to that of the Prophet ( Isa. 30.26 . ) we may say , That the light of our Northern Moone hath been as the light of the Southern Sun , and that the light of our Sun hath been seven-fold to theirs , even as the light of seven dayes . And according to the greatnes of Gospel light , the dispensations , and changes , which we have been under , have been very great ; we especially in this Northern Nation , with those adjoyning to us and united with us under one Government , have had full Experience of , and may therefore ( giving glory to God ) seale to the truth of Jobs position ; That God worketh on the left hand , or in the North. Have not we found God working in the North ? What changes , what variety of action have our Northern parts both seene and felt ? What wonders of mercy and salvation ? what terrible things in righteousnes hath God wrought of late among us ? The heavens and the earth , States of all sorts , The heavenly and the earthly , and of all degrees , the higher and the lower have been terribly shaken in these Nations . Providence hath wrought to amazement in our dayes ; The Nations round about have heard the report of it , and wondered . Many have and will have cause to say of us , what hath God wrought ! on the left hand , in our North , God hath been at worke indeed !

Moreover , we finde that Mount Sion ( which was not onely an eminent part of the literall Jerusalem , but a figure also of the mysticall Jerusalem , or whole Church of God under the Gospel ( Heb. 12.22 . ) This Mount Sion ( I say ) is Geographically described in our Northerly scituation ( Psal. 48.2 , 3. Beautifull for scituation , the joy of the whole earth is Mount Sion ; on the sides of the North , the City of the Great King . God is knowne in her pallaces for a refuge . As if he had sayd , in Sion , on the sides of the North God worketh wonderfully , as it follows expressely ( v. 4 , 5. ) for lo the kings were assembled , they passed by together , they saw it and so they marveiled , they were troubled and hasted away : that is , Kings conspiring against the Church were so terrified with the evidences of Gods power working mightily there , that they fled away , or as another Scripture phraseth it , They came one way and returned seven . And in this forme of speech is both the then Jerusalem , and the Church ever since expressed , in that boast which the king of Babylon ( who was a type of all the enemies of the Church cloathed with mighty power and soveraignty ) makes against her , ( Isa. 14.13 . ) I will sit also ( that is , erect my throane ) upon the Mount of the Congregation on the sides of the North. Mount Sion was called the Mount of the Congregation , because there the people of God the Jewes were famously knowne to congregate often together , and this ( saith that proud boaster ) on the sides of the North. And to compleate this notion of the workings of God in and from the North , Christ himselfe is sayd to be raysed out of the North ; For so some expound that Scripture ( Isa. 41.25 . ) I have raysed up one out of the North , and he shall come , from the rising of the Sun shall ●e call upon my name , &c. This prophecy ( I say ) some expound of Christ , who shall gather his dispersed and despised ones from all quarters of the world . The greatest workes of God that ever were done , Christ did them ; and therefore the North , may justly be called the place where he worketh , seing he raysed Christ from thence .

Secondly , As the words are read thus ; On the left hand while hee worketh ; as if Job had sayd , I look after God on the left hand , or in the North , even in the time while he is working , or doing great things , and yet I cannot behold him .

Observe ; That God may be , and often is , working great things , and we not able to apprehend or behold him at his worke .

The invisible thengs of God , even his eternal power and Godhead are seene in the things that are made , and that not onely in the things that he made while he created the world , but also in the things which he makes while he governes the world , and yet himselfe is not seene in making them ; and that not onely because he is invisible in his nature , but because ( which is the poynt in hand ) the manner of his working is invisible . In some things God workes so evidently , that the natural man cannot but say , The finger of God is here . But in other things he workes so secretly , that the spirituall man is not able to see where the finger of God is , unlesse upon that general acknowledgement that the finger of God is every where . Solomon ( Prov. 30.18 . ) saith , There be three things which are too wonderfull for mee ; yea , foure which I know not ; the way of an Eagle in the ayre , the way of a Serpent upon a rock , and the way of a Ship in the midst of the Sea ; even such are the motions of God , the wayes and workings of God among the sons of men ; A ship in the Sea leaves no track , no path , you cannot see where the Ship hath sailed ; The ship plowes the Ocean , but the furrowes are unseene as soone as made . A Serpent upon a rock , makes no dint , leaves no footsteps behinde him ; the flying Eagle parts the aire , but there 's no discerning where shee hath past .

And thus Job seemes to speake here ; Though I goo to the North while God worketh , yet I can see no more of him , then of the way of an Eagle in the aire , or of a Serpent upon a rock , or of a Ship in the Sea , I cannot behold him while he worketh , nor the way of his working . And further , Hee hideth himselfe on the right hand that I cannot see him .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cooperire , involvere seu occultare significat . Quasi deus meridionali parte velut operimento sese circumtegat . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est mare at 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dextra unde etiam meridies dicitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Theman Nomini Ja●in pra●●sitio Thau . Exo. 26.18 . unde Theman si appellativè sumatur dextrum Australe sive meridionale significat si autem proprie est no●men regionis Australis . Hieron . The word which we render hideth , signifieth , to wrap up with a covering , implying that God doth cover himselfe from the eye of man , in or with the right hand part of the world . Some render it thus ; He hideth his right hand , or his working hand , that I cannot see him . We render it well , hee hideth himselfe on the right hand that I cannot see him . The right hand , is put in opposition to the left , mentioned in the former part of the verse . There , in the South , God doth ( as it were ) purposely and artificially hide , and cast a vaile over himselfe ( saith Job ) lest I should see him there , hee keeps himselfe yet more out of my view and reach then elsewhere . The word which we translate , the right hand , signifies the Southern parts of the world ( Cant. 4.16 . ) Awake O Northwinde , and come thou South , blow upon my Garden . ( Exod. 26.18 . ) On the South ( or right ) side Southward . The word is also rendred , the right side , ( 2 Sam. 24.5 . ) On the right side of the City . Further the word signifies , as the right hand , so also strength , because the right hand is strongest in most men and readyest for use . And so he hides himselfe on the right hand may import ( as was toucht before ) that God hideth himselfe even there , where he puts forth his strength and power .

From all these expositions layd together , in that Job here saith , hee went forward and backward , or East and West , on the right hand , and on the left , or North and South ( from all I say ) it appeares that Job was a great traveller , that he travel'd all the world over ; yet where was Job when he spake all this ? Was he not upon his bed ? was he not Gods Prisoner , shut up in his Chamber , when he said , I goe forward and backward , Northward and Southward , and yet I finde him not , perceive him not , see him not .

Hence learne .

First , That God is every where .

Job knew there was a presence of God forward and backward , Northward and Southward , He knew that God fills heaven and earth with his presence . There is a presence of God from which the worst of men cannot goe , and there is a presence of God into which , many times , the best of men cannot get ; there was a presence of God out of which Job could not get , while ( according to his desires ) he could not get into the presence of God .

Secondly , From those various negatives here used , I cannot perceive him , I cannot behold him , I cannot see him .

Observe ; God is a spirit , not visible at all in himselfe , and he onely appeares , as and to whom himselfe pleaseth to appeare to and among men .

The appearances of God are not naturall but voluntary , when his will is to be seene he gives man the priviledge to see him . It is altogether impossible to see him with a bodily eye , ( 1 Tim. 6.16 . ) God onely hath Immortality , dwelling in the light that no man can approach unto , whom no man hath seen , nor can see , that is , with bodily eyes , and as it is impossible to see him at any time with an eye of sence , so he will not alwayes be seene by the eye of our understanding , no nor alwayes by the eye of faith . Faith shall hereafter be perfected in the vision of God , but here faith is sometime quite deprived of the vision of God , He hideth himselfe from the house of Jacob. Faith is opposed to all bodily sight ( 2 Cor. 5.7 . ) We walke by faith not by sight ; and faith hath not alwayes a spirituall sight . It is said ( Heb. 11.27 . ) that Moses saw him that is Invisible , he saw him with a spirituall eye , the eye of faith ; wee have reason to beleeve , that Job at that time , saw God with an eye of faith , but he saw him not with an eye of understanding , to discerne the way of his working with him . They who are most spirituall and of the largest understanding in spiritualls , can no more comprehend God then a cockle-shel can containe the Ocean ; and many who are spirituall , are so darke in their understandings , or God is so darke to their understandings , that they cannot so much as apprehend or discerne him , see or perceive him .

Thirdly , When Job sayth , God hideth himselfe on the right hand , or in the South , so that I cannot see him .

This teacheth us ; That God doth sometimes purposely withdraw and reserve himselfe from his most pretious servants .

The Propher hath a strange description of God ( Isa. 45.15 . ) Verily thou art a God that hidest thy selfe ( as if he had sayd ) it is thy use and custome to doe so ) O God of Israel the Saviour ; hee was the God and Saviour of Israel , yet Israel could not see him , for he hid himselfe ; When God will conceale himselfe , his Israel cannot see him . And hence wee finde in Scripture so many earnest Deprecations , that God would not hide himselfe , and so many vehement Expostulations when he did . Wherefore hidest thou thy face ( saith the Church , Psal. 44.24 . ) and forgettest our affliction and oppression ? God hides himselfe five wayes , or in five things from his people .

First , He hides his favour and the light of his Countenance from his people . And ( when this is hid God is hid ) hee will not let them see the love which he hath in his heart towards them , yea ( possibly ) he lets them see anger , wrath , displeasure ; hee puts on the habit of an enemy , and deales with them as with enemies . Job complaines more then once that God hid his favour from him , and shewed him nothing but his dread and terror .

Secondly , God hides his workes from his people , hee will not let them be seen , nor be seene in them ; O how unsearchable are thy Judgements , and thy wayes past finding out ! God hath wayes and Judgements which man cannot reach unto . Some of his workes are acted ( as we say ) above bord , they are done in a cleare light , hee that runs may see and read them , and God in them ; hee that runs may read love written upon some of them in letters of Gold , or with beames of light . And he that runs may read wrath written upon others of them in letters of blood , or with streames of darknes , and the very shadowes of death ; but some workes of God are so curtaynd about and vailed , so hidden and obscured , that we cannot perceive them . Though all the works of God are works of light , yet many of them are in the darke to man ; While judgement and righteousnesse are the habitation of Gods Throne , clouds and darknes are round about him , ( Psal. 97.2 . )

Thirdly , God hideth the reason of his working . His works are often hid , but the reason of his working is oftener hid . Jeremy complaines , Why doth the way of the wicked prosper ? Hee would know a reason of it ; hee saw that God let the wicked prosper , but the reason he saw not .

Fourthly , The design , or end of the worke of God is a hidden thing ; as God doth not let men see the reason why he doth this or that , so not his aime , and end , what he would have , or what he drives at in doing it . When God afflicts a Godly man , whether it be for the tryal of his graces , or to chasten him for his failings , or for the purging out of his corruptions , is often his doubt : and as 't is thus in personal workings , so also in publique workings ; Whether God hath to doe with a Nation , or with a man onely , hee hath his secrets .

Fifthly , As God hides what himselfe doth , so he hides from us what he would have us doe , he hides his owne will from us in some things ; we have indeed his Letters Patents , his proclaimed lawes before us in all things needfull to salvation ; but there are some things which concerne particular actings in our lives , wherein a godly man may be very ignorant of the will of God , & much puzzled in his Spirit what to doe , whether this or that be the course which God would have him take . God hides himselfe from us in the hidings of his will from us . For as when the Apostle saith ( Ephes. 4.20 . ) Yee have not so learned Christ , wee are not to understand Christ personally , but Christ according to the Revelation of himselfe in the Gospel , Christ there is the will or minde of Christ ; so when God hideth himselfe from or doth not discover himselfe to us , the meaning may be this ; hee doth not discover his minde and will to us , what he would have us doe , as to our particular case and condition . God keepes some long in suspence , long in the darke about this poynt ; so that they often cry out with that good King in his dangerous strait , We know not what to doe , but our eyes are towards thee . ( 2 Chron. 20.12 . ) Many a man is in as great a strait what to doe in regard of the darknes of his condition , as Jehosaphat was , in regard of the dangerousnesse of it .

Fourthly , Note ; That , a Gracious soule useth all meanes to attaine what he desires , especially to finde out the minde and will of God in his workings .

What else is the meaning of all this ? why else went Job forward and backward ? why went he on the right hand , and on the left ? why did he thus traverse his ground , and represent himselfe in these busie enquiries after God , travelling in the multitude of his thoughts upon his bed from sea to sea , and from the river to the ends of the earth , leaving no stone unturned ( as we say ) nor path untrodden , that he might get his cause determined , and his heart setled . Obadiah tells Eliah after he had met him ( see how industrious the malice of Ahab , against that holy man , made him to to finde him out whom his soule hated , 1 King . 18.10 . ) As the Lord thy God liveth , there is no nation or kingdome whether my Lord hath not sent to seek thee &c. Not that Ahab had sent Messengers into every quarter of the world , but the meaning is , that he had been very diligent and industrious to finde out Elijah . And so saith Job , there is not any Corner under heaven , where I have not been seeking to finde him whom my soule loveth and longeth for . Thereby importing his exceeding diligence to finde God . They who have a desire after God indeed , will take paines for him , they will seek him , East , West , North , and South , and never complaine of the length of their journey . They will not stay till God comes home to their dores , but out they will go to seek him . For though it be a truth that no man can seek or looke after God , till God hath first looked after and found him , yet they whom God hath once found , have such an impression left upon their hearts , that when God seemes to leave them , and to be as lost to them , they will more then seeme to looke after and seeke him while he is absent from them ; that is , while he hides himselfe from them . Surely God hath never toucht the hearts of those lazie professors that would faine be saved , but will goe neither forward nor backward , neither North nor South after Jesus Christ ; whereas if their desires were true and genuine , they would use all meanes , goe all due wayes , leave nothing unassayed that might probably bring them to the knowledge and enjoyment of him ; O how busie was Job's spirit to finde out God ? And so busie should our spirits be to finde him out , both for comfort and for counsel in all the turnings of our lives .

Lastly , Observe ; That after the use of much meanes to finde God , yet possibly God may not be found by us as to our apprehension .

Job spared no paines to finde out God , and yet he could not speed at that time , after all his search he found him not , he perceived him not , he did not behold him ; you may pray , and seek , and advise , and waite , follow this meanes and that meanes to finde out God , or to recover the sence of his gracious presence with your soules , and yet ( for a long time ) misse of him . This is one of the exercises which God is pleased to put his people to , hee therefore hides that we may seek him ; he doth not hide himselfe because he will not be found , but he hides himselfe because he will be sought ; and yet when he is sought , and sought in a right way too , he will not presently be found . For though none that seek him in sincerity , but shall finde him at last ( He hath not said to the seed of Jacob , seek yee my face in vaine ; that is , seek mee and never finde mee , the Scripture speakes no such thing ) nor did Job alwayes seek and not finde ; yet , as he in his time , so we in ours may seek him long and not finde him , and yet still we must continue seeking , because God hides himselfe that we may seek him more , not that he would have us give over seeking . And therefore in times of desertion , in hideing , and withdrawing times , doe not give over seeking ; for the reason why God doth withdraw , is , that we may seek him more , and follow harder after him ; that we may seek him ( as Job did ) East , West , North , and South ; that is , in all meanes , duties , ordinances , he will not alwayes hide himselfe ; that 's the summe and scope of the 8th and 9th verses .

Vers. 10. But he knoweth the way that I take , when he hath tryed mee I shall come forth as gold .

Connecto hunc versum cum 70. obtinerem a judice nam is novit . Est igitur aetiologia spei ; caetera autem quasi per parenthesin interseruntur illo loco . Coc : Job could not finde the wayes of God , well ( saith he ) though I cannot finde out Gods wayes , yet God hath found out my wayes ; though he is pleased to vaile his owne wayes , yet mine are open , He hideth himselfe from me , but I am not hid from him . Hee knoweth the way that I take .

Further , In this verse Job seemes to give a reason of his hope to speed well at the seate or throane of God whether he had appealed ( v. 3.7 . ) As if he had said , Seing my heart tels me , my way is good , and my Judge knowes it to be so , how can it be but that my judgement from him should be Good ? He knoweth the way that I take .

Quamvis illum non possit homo perspicere , a● ille perspectas habet omnium mortalium actiones . To know , may be taken here two wayes ; first , as an act of the Understanding onely , hee knoweth , that is , hee fully perceiveth and apprehendeth what my way is .

Secondly , As it takes in an act of the affection too , Hee knoweth , that is , he approveth the way that I take ; my way is pleasing to him . When God is said to know the way of the righteous ( Ps. 1.6 . ) the meaning of it is , he is wel-pleased with their way , and will prosper them in it , they shall have good successe in what they goe about .

Againe , whereas we translate , Hee knowes the way that I take , that is , my course of life , or conversation among men . The Hebrew is , Hee knoweth the way that is in mee , hee doth not onely know my outward way , or the way that is without mee , but hee knowes my inward way , the way that is within mee . Wee have a way within us , and that is the way of our thoughts , and we have a way without us , and that is the way of our workes . Hee ( saith Job ) knowes the way that is in mee , therefore much more the way without mee , hee knowes mee through and through ; As if he had sayd , what though I cannot finde him , yet I will leave my cause with him ; for he needs no information of mine , to lead him into the understanding of it ; He himselfe knows all things by himselfe ; Hee knoweth the way that I take , or that is in me .

There are three things which Job might aime at in this sentence .

First , an account why he was sure of a right judgement from God , because he was not onely a Judge , but an eye-witnesse of all the wayes that he had ever gone .

Secondly , A confutation of his friends opinion of him , as if he were a man that did not feare God ; whereas he did acknowledge that both himselfe and all his wayes were visible and manifest unto God .

Thirdly , A strong assertion of his owne innocency , seing he could speake thus rejoycingly , that God knew all his wayes .

Hence observe ; First , The way of man , even his most secret way , or the way within him , is knowne to God .

God wraps up himselfe often in the darknes of secrecy as to man , but man is never in that darknes as to God ; the very children of darknes , and the wayes of darknes are in the light to him . And as the wayes of evill men , and the evill of their wayes , so the wayes of good men , and the goodnes of their wayes , are knowne to God . We need not feare that the good we doe or have done ( though no eye of man see it ) shall be lost in the darke . We scarce know our owne wayes , and wee cannot know our owne hearts , but God doth . ( Jerem. 17.9 . ) The heart of man is deceitfull above all things , and desperately wicked , who can know it ? No man can know all the wayes of his heart ; he cannot come to the bottome of his owne heart , though he may know the bent of it ; but ( saith God ) I search the heart ; much of our heart is a secret to our selves , but to God nothing of it is ; he knowes our inside fully . As he knowes our actions , so the grounds upon which wee act , and the ends for which we act , and the heart with which wee act ; thus God knowes the way that every man takes . And thus none but God can know the wayes of man . Wee can trade no farther then upon the borders of mens wayes , their outward acts , as for the spirit and principle of them , whence they flow , as for the aymes and ends of them , whether they are flowing , with these God alone is intimate . And with these God is more intimate then man can be with that which is wholly outward .

And seing God knowes all the wayes which man takes ; let no man goe about to hide his wayes from God ; 'T is vaine to hide any thing from him , who sees all that is hidden . He that comes before a Judge that knowes what he hath done , and is able to prove it , why should he deny it ? The heart of a naturall man is not more busied about any thing then in making veiles for his sin ; the first thing that man did after he had sin'd was , to make such a veile . As all men have sinned after the similitude of Adams transgression , so they cover their transgressions according to the similitude of his covering . The Holy Ghost ( Psal. 32.1 . ) calleth them blessed whose sins are covered , but it is with a covering of Gods provideing , not of their owne ; woe to those whose sinnes are hid by a covering of their owne provideing ; God hath given us his Son our Lord Jesus Christ in his righteousnesse , for our covering ; while our sins are so covered blessed are we , but if we cover them with a covering of our owne , God will lay them open for ever to our shame . Wo to the rebellious children , saith the Lord , ( Isa. 30.1 . ) that take counsel but not of me , and that cover with a covering , but not of my Spirit , that they may adde sin unto sin ; if we cover our sins with any thing but the righteousnes of Christ , we cover them with a sin , not onely because all our righteousnes ( which is the best thing of our owne that we have to cover them with ) is sinfull , but because the very act of covering them so is a sin ; and therefore in so doing , what doe we but adde sin unto sin ? And if to cover our sins with our owne righteousnesse be a sin , how doe we heape sin upon sin while we cover it ( as many endeavour to doe ) with our denyalls , dissemblings and excuses ?

Secondly , Consider with what Confidence Job speakes ; hee had discoursed of his fruitles labour and travell in the use of all meanes to finde God ; well ( saith he ) yet it is a Comfort that God knowes my wayes , though I cannot finde out his .

Hence Note .

It is the Joy of the upright , that God knowes them and their wayes , yea the wayes that are in them .

Thus Jeremy ( Chap. 12.3 . ) having complained of the prosperity of evill men before the Lord , concludes , But thou O Lord knowest mee , thou hast seen mee and tryed my heart toward thee ; this was the Prophets joy , and so it was the Apostles , when he sayd ; But wee are made manifest unto God ( 2 Cor. 5.11 . ) That 's the thing that pleaseth us . David ( 1 Chron. 29.17 . ) speakes in the same frame of spirituall contentment ; I know also ô my God that thou tryest my heart , and hast pleasure in uprightnes ; This was a pleasure to David , this was his Joy and crowne of Rejoycing , that God knew him ; and a godly man hath much Cause of rejoycing in this , that God knowes him perfectly , considering how much he is mistaken and misunderstood by men . When our wayes are mistaken by men , 't is great content to remember , that God knowes the way that we take without the least mistake . For this assures a godly man of three things .

First , That God will reckon his wayes such as they are , and him such a one as he is . He is much assured that God will never put a false glosse , or an unjust construction ( which men are apt to doe ) upon the text of his life .

Secondly , This assures him that his workes of righteousnesse shall not want a reward ; for God is not unrighteous to forget our worke and labour of love ( Heb. 6.10 . ) that is , he will not let us goe without a reward for such workes ; for as then we are said not to forget the word of God , when we obey it ; so God is said not to forget our workes when he doth reward them .

Thirdly , This assures him that God will give testimony to his integrity , and beare his witnes ( when most seasonable ) to his righteous workes . Though men will not give him Testimony , yet God who knowes his wayes will ; God will not doe lesse for a good man then a good Conscience will ; For as an evill Conscience will accuse , so a good Conscience will excuse . ( Rom. 2.15 . ) Their Consciences in the meane time accusing or excusing one another . Conscience knowes our wayes , and therefore Conscience gives Testimony against them that doe evill , and Conscience will give Testimony with those that doe well : let all the world clamour against them , Conscience will not , because Conscience knowes the way that a man takes . Much more then will God Testifie for that man whose way is good ; and how sweet is this ! 'T is sweete and satisfying to a gracious soule to doe good , but when God himselfe shall testifie for a gracious soule , that he hath done good , this is much more sweete and satisfying . ( 1 Joh. 3.20 , 21. ) If our heart ( or Conscience ) condemne us , he is greater then our heart ( or Conscience ) and knoweth all things . Beloved , if our heart condemne us not , then have we confidence toward God : even this confidence , that God will not onely not condemne us , but acquit us , yea and testifie for us ; And as it is worse to be condemned by God then by Conscience , so it is better and sweete● to be acquitted by God then by our owne Conscience , when once our Consciences are acquainted with his acquittall of us and testimony for us . Yea , there is this further Comfort in it , that for as much as our wayes are knowne to God , he will give testimony of them to others , as well as to our owne Consciences . The world shall know what our wayes are one time or other , as well as God knowes them now : they who are most prejudiced against them , and draw the blackest lines over them , shall one day be made to know , that they did not know the beauty of them . And this God will doe ; eyther

First , In this world by some extraordinary providence ; as David speakes ( Psal. 37.6 . ) Hee shall bring forth thy righteousness as the light , and thy judgement as the noon day . A mans righteousnesse may lye in obscurity , or in the darke , no man knowing it , and most men judging him unrighteous , and wicked , but Providence some time or other will bring forth this mans righteousnes as the light , and his just dealing as the noon day .

Or , Secondly , If a good mans wayes lye hid from the world all the dayes of his life in this world , yet the Apostle assures him , that in the great day God will proclaime them in the eares of all the world . ( 1 Cor. 4.5 . ) Judge nothing before the time , till the Lord come , who will both bring to light the hidden things of darknes , and will make manifest the Councels of the heart . So then a day is coming which will make thorough lights in the world , and bring to light the most hidden things of the darkest darknes . And by these hidden things of darknes , and Counsels of the heart , wee are to understand not onely evill things , and wicked counsels ( sure enough God will bring them to light ) but even those righteous things , and good Councels of the heart , which have layne in the darke , or unrevealed : God will bring to light all the hidden things of darknes , the good as well as the bad , and then shall every man , that is , every good man , every godly man , have praise of God . The praise of man is very pleasing unto man , but O how unspeakeably pleasing is the praise of God! And this opens a vast difference , between the hypocrite and the sincere ; Can a hypocrite rejoyce in secret , saying thus ; God knoweth the way that I take ? Hee cannot say thus ; and I may say three things of the hypocrite in opposition to this .

First , The hypocrite endeavours to hide and put his wayes out of the sight of God , as much as he can ; As he hath not the light of Gods countenance , or of his favour shining upon him , so he desires not to have the light of his knowledge shining into him . ( Isa. 29.15 . ) the Prophet describes some seeking deep to hide their Councels from the Lord , and their workes are in the darke ( both in natural and moral darknes ) and they say , who seeth us , and who knoweth us ? The endeavour of the hypocrite is that he may be hid . And

Secondly , He cryes alls hid ; as it is his endeavour , that God should not , so it is his hope that God doth not know his wayes , much lesse his heart ; He is often sure that men doe neither see nor know , & he alwayes presumes that God doth not ; and therefore as one out of doubt he puts his doubts , who seeth ? and who knoweth ? Though flashes of feare come in upon him , sometimes , yet he flatters himselfe with presumptious hopes and false perswasions , that God knowes him not , sees him not , and that his dark way shall never be discovered ; and as in that place of the Prophet , they speake indefinitely , thereby inferring that God doth not see them ; so wee have them in the Psalme speaking directly that God shall not . ( Psal. 94.5 , 6 , 7. ) They breake in pieces thy people O Lord , and slay the widdow and stranger , and murther the fatherles ; yet they say , the Lord shall not see , neither shall the God of Jacob regard it ; As if they had sayd , though God should set himselfe to search us out , and would never so faine see what we are doing , yet he shall not . We will carry it so closely and cunningly , that the eye of God shall not reach us . Their workes were so foule and bloody , that the Sunne might be ashamed to looke upon them , and they were so close that they beleeved God could not look upon them , or bring them to shame for them .

Thirdly , 'T is a terror to an hypocrite to remember , that God knoweth his wayes . That which Job saith of the wicked in generall , is most proper to hypocrites ( Chap. 24.17 . ) The morning is to them even as the shadow of death ; if one know them , they are in the terrours of the shadow of death . The Hebrew is very concise , if know ; we make up the sence thus , if one know them , that is , if God or man know them and their wayes , if they be apprehended and discovered , any way , in their abominable wayes , they are in the terrours of the shadow of death ; that is , they are ready to dye with the fright and terror of it . Hypocrites are so farre from rejoycing in this , that God knowes the way which they take , that to be knowne eyther of God or man is their torment .

Thirdly , Consider why doth Job appeale to God in this Cause depending between him and his friends ? The reason was , because he knew his friends mis-judged him through their ignorance ; Therefore he desiered to be heard by a Judge , that perfectly knew his wayes , and so was able to make a righteous judgement of him .

Hence Observe ; God is every way fitted to be a righteous Judge .

There are two things especially that fit a man , to be a Judge .

First , That he hath a principle of righteousnes in him , that he be not byassed and turned aside from doing right indifferently without respect of persons .

Secondly , That he hath a principle of light in him , that he be ( as Jethro adviseth Moses ) a man of knowledge . Both these meete perfectly in God ; He is just and righteous in all his wayes , and hee knowes all our wayes . Some Earthly Judges erre for want of a Principle of righteousnes ; and so in things which they plainely know and see as cleare as the light , are ready to be drawne and wrought off by respects and interests . Againe , there are other Earthly Judges , who are right and honest enough in their Principles , nothing can take them off , or mislead them to the right hand or to the left , but they want knowledge and understanding to discerne between good and evill , right & wrong , they cannot see into the merit of the Cause , or the integrity of the person before them , and thereupon stumble in Judgement . Indeed the best of Earthly Judges cannot alwayes ( when they have done their best ) finde out who hath the good Cause , and who hath the bad ; and many times they that plead blinde them with their Rhetorick , setting a faire glosse upon a foule Cause , or making a faire Cause looke foule , and so the Judge is deluded ; seing he judgeth of things as witnessed and represented , as alledged and legally proved , and so it may fall out that while he judgeth righteously , his judgement may not be right . But we ( as Job here ) have cause to rejoyce that we have to doe with a Judge , who as he is both righteous and knowing , so he knowes all things and persons in themselves , and not from others . He needs not that any should testifie of man , for he knoweth what is in man ( Joh. 2.25 . ) Hee knowes the way that is in me , or the way that I take : and as it followes ; When he hath tryed mee I shall come forth as gold .

Mr. Broughton reads thus ; Tryed he me I should come forth Gold ; that is , if God ( as I desire ) would vouchsafe to try me , I should appeare what I am indeed , not what I now appeare .

When he hath tryed mee .

There are divers wayes of tryall , three especially ; God tryes , first , by prosperity , that 's a tryall ; a full estate discovers a man , as well as a low and empty estate doth . To know how to abound is as high a poynt of grace as how to want ( Phil. 4.12 . ) to have power in our hands , discovers us as well as to be opprest by power . Magistracy shewes the man , and it shewes many to be but men . Magistratus indicat virum . Great power over men is a great temptation to man , and so likewise is the praise of men . ( 2 Cor. 6.4 . ) But in all things approving our selves as the Ministers of God in much patience , in afflictions , in necessities , in distresses , &c. and by what else ? by the Armour of righteousness on the right hand , and on the left , by honour and dishonour , by evill report and good report . We approve our selves , and tryall is taken of us as well by things on the right hand , as by those upon the left , as well by honour , as by dishonour . The good report or praise which a man meets with in the world is as great a tryal as the ill report or dispraise which he meets with in the world ; 't is a great tryal to be dispraised , to have dirt throwne in our faces , and it is a great tryal to be prais'd , to be commended , and applauded , to be lifted up in the thoughts & upon the tongues of men . Solomon hath an excellent passage ( Prov. 27.21 . ) As the fineing pot for silver , and the furnace for gold , so is a man to his praise ; that is , a man is tryed by his praise , as the silver is tryed in the fineing pot , and as the gold is tryed in the furnace . Whenever you are praised , you are tryed ; Then your humility and selfe-denyall are tryed ; Then you are tryed whether when you are praised by men , you can give the whole glory to God . Herods praise was the fineing pot , and the furnace wherein he was tryed , it made him appeare to be but drosse indeed . His hearers Cryed the voyce of God and not of man ; When you cry up such a Preacher , such a Magistrate , such a Souldier , such an Oratour , you put him into the fineing pot , & he that is but drosse consumes . The wormes eate up Herod , because he gave not Glory to God ( Act. 12.23 . ) As it was a most dreadfull , so it was a most righteous judgement , that he should be eaten up of wormes , who forgot that he was one , and forgot it so farre that he was pleased with their applauses , who cryed him up for a God . Worldly prosperity , power and praise are the right hand , way , by which God tryeth the sonnes of men .

Secondly , God doth usually try by affliction , and that 's the left hand way . ( James 1 12. ) Blessed is the man that endureth temptation ( meaning affliction ) for when he is tryed he shall receive the crowne of life , &c. That is , when those temptations and afflictions have tryed him , and he hath approved himselfe in the tryall ; then , he shall receive the crowne of life , &c. ( 1 Pet. 1.6 . ) Though now for a season ( if need be ) yee are in heavines through manifold temptations , that the tryal of your faith being much more precious then of gold that perisheth , Cos aurum probat rectam tentamina mentem . Natura vexata p●edit seipsam . though it be tryed with fire , might be found to praise , &c. Affliction is the tryall of our faith in God , and of our patience under the hand of God . When nature is vext it shewes it selfe , and so doth grace . Affliction discovereth both what our vertues and what our corruptions are .

Thirdly , God tryeth man by a kinde of examination ; David speakes of that ( Psal. 17.3 . ) Thou hast proved mine heart , thou hast visited mee in the night , thou hast tryed mee and shalt finde nothing . In the night the soule is free from busines with the world , and therefore freest for busines with God , & then did God prove and visit David , that is , examine and sift him , by calling to his minde all his wayes and workes in former passages ; And the issue of this tryall was , he found nothing , not that his soule was empty of good things , or that there was nothing evill in him , but God upon examination found nothing of that evill in him , which some men suspected him of , Namely , eyther any ill will or evill designe against Saul , in reference to whom he called his cause a righteous cause , or the right ( ver. 1. ) Heare the right , O Lord , &c. Thus God tryed David ; And thus earthly Judges try men ; They examine them , and their case , that 's cald a tryall ; in this third sence wee are chiefly to understand the meaning of Job in this place . Job had long before undergone a tryall by prosperity and praise , Job was at that time under tryall by affliction , he had past the former and was under the latter , yea , he was deep in it , Intelligitur de stricto dei examine in suo judicio ad quod Job provocaverat . Merc : but as yet hee had not come to this tryall of Examination , or to a judiciary tryall , which hee earnestly beggd of God . All men shall come to such a tryall in the Great day . Wee must all appeare before the Judgement seate of Christ , that every one may receive the thingt done in his body , accordeng to that he hath done , whether it be good or bad ( 2 Cor. 5.10 . ) Some expound Job appealing here to that Judgement . But I conceive that the whole tendency of his discourse aymes at an earlyer Judgement or day of tryall then that . And though ( possibly ) his expectation was not great , if any at all , that God would grant him a private Session ( as we may call it ) for his personall tryall , yet ( to shew that he had not the least suspition of being acquitted in that day whensoever it should be , he importunately professeth he could wish it might be the next day , and that he would refuse no paines nor travell , for the procuring of such a day , were it to be obtained ; being fully satisfied from the light and dictates of his owne Conscience , that when the Lord had so tryed him , he ( as David spake in the place lately opened ) should finde nothing , no such fault or guilt as was charged upon him . Christ writing to the Angel of the Church of Ephesus , gives him this among other commendations , ( Rev. 2.2 . ) Thou hast tryed them which say they are Apostles and are not , and hast found them lyars . Many appeare fayre in holines , and boast highly of their priviledges , ( even as high as an infallible Spirit and immediate mission ) who yet being tryed and throughly examined by the Church , or by those who are spirituall , and have sences exercised to discerne both good and evill , will be found lyars , counterfeit stuffe , and lighter then vanitie . But Job was perswaded that though God should try him , not onely should nothing be found against him , nor he found a lyar , but that much would be found for him , and himselfe be found in the truth , as he plainely expresseth in the close of the verse ; when hee hath tryed mee , whut then ?

I shall come forth as gold . Egrediar ex hoc igne probationis meae expurgatissimus Coruscabi●● innocentia mea . Pined .

Here 's the issue of the tryal . There are seaven words used in the Original for gold ; That in the text notes the colour or yellownes of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 generale vocabulum est a colore sulvo seu flavo , & transfertur ad aliarum rerum munditiem significandum , sic ab aura & aurora aurum derivat Isidor : Plenus vino aureo , i. e. splendido velut aurum . and is applyed to signifie any thing that is bright , or shineing , pure and splendid , as Gold is . ( Zach. 4.12 . ) wee read of golden pipes which did empty the golden oyle ( or , according to the letter of the Hebrew , the Gold ) out of themselves . That spirituall oyle was called golden or gold , because , like gold , shineing , pure and precious . The gifts and graces of the Spirit are golden oyle indeed . So ( Jer. 51.7 . ) Babylon hath been a golden Cup in the hand of the Lord ; Which some expound tropically ; taking the Continent for the thing contained ; The cup for the wine , Called golden wine , because of the splendidnes and beauty of it ( as Solomon speakes , Pro. 23.31 . ) When it giveth his colour in the cup. Or Babylon is called a Golden cup ; first , because of the great glory , wealth , and illustrious pomp of that Empire , described in Daniel ( Chap. 2.32.38 . ) by a head of Gold , and marked out in Isaiah , by the name of the Golden City ( Isa. 14.4 ) and secondly , because God had caused other Nations to drinke deep of his wrath by the power of the Babylonian Empire . Upon which account Mysticall Babylon is sayd to have a Golden cup in her hand ( Rev. 17.4 . ) Gold , is the King , the chiefe of metals ; gold is among metals as the Sunne is among the Starres and Planets of Heaven , the glory and Prince of them all . So that when Job saith , I shall come forth as gold , his meaning is , I shall come forth pure and in much perfection . Gold is first the most precious metal ; secondly , the most honourable metal ; thirdly , the most weighty metal ; fourthly , the most durable metal ; fifthly , the most desirerable metal : Every one is for gold ; Aurum per ignem probatum symbolum est j●storum nam ill● minime laedit examen ●gnis , per ista igitur verba vir sanctus candorem suae innocentiae & conscientiae puritatem maximam cir●umloquitur . Bold . So that when Job saith , I shall come forth gold , his meaning is , as if he had sayd , my tryall will not diminish , but rather adde unto me ; I shall be precious , honourable , weighty , durable , desireable after I have been in the furnace or fineing pot of my sorest and severest Tryalls . And he speakes thus in opposition to his friends , who had an opinion of him as if he were but drosse or the off-scoureing of all things ( as the Apostles were reckoned in their time ) I shall come forth not drosse and trash , but gold , as if he had sayd , Were I once tryed , I should be for ever quit of those Charges brought in against mee , and of those scandals cast upon mee , I should shine in reputation and honour like pure gold coming out of the fire . I should recover my good name , and be found a man loyall to God and righteous towards men .

Hence note .

Grace renders man excellent and precious .

Every godly man is gold , yea he is more precious then fine gold ; The finest gold is but drosse to Grace ; the wicked of the world are reprobate silver , or refuse silver ( Jer. 6.30 . ) the Saints are finer then Gold refined in the fire , for they are precious , they are honourable , they are usefull , they are dureable and lasting , they shall endure everlastingly , they are weighty in their worth , and their portion is an eternall weight of glory .

Secondly , Whereas Job saith , when I am tryed I shall come forth as gold .

Observe .

A godly man is no looser by being tryed , yea he gaines by it .

He who before was reputed but as drosse , and had much drosse in him , comes out of the tryal as gold , and loseth nothing of his weight , worth , or beauty by being tryed , he onely loseth ( a good losse ) his drosse and the rubbish of his corruptions . Grace is not onely grace still , but more gracious even glorious after tryall . Some speake of grace as if it were but drosse , consumeable in the fire ; as if every temptation and tryal endanger'd it to an utter consumption , or as if , like lead , it would quite evaporate , and spend to nothing in the fire . They sticke not to affirme , that a true beleever may lose all his graces , and how much soever enricht before by the Spirit , yet prove a bankrupt in spiritualls . Job was Confide●t that his gold would hold the tryal , both of the hottest afflictions , and of the strictest examinations . He had been tryed long in the furnace of affliction heated seaven times more then ordinary , and yet held his integrity , and though he should come to tryal at the Judgement-seate of God , which is more then seventy-times seven times stricter then the Judgement-seate of man ( according to truth ) can be , yet he nothing doubted , that nothing ( as to the general bent of his heart and frame of life ) should be found or appeare but integrity still . That is but drossie grace , natural grace , if not hypocritical grace , or a counterfeit onely of grace , which a●ides not in the day of tryall . They who loose the grace which they have shewed , had onely a shew of grace . Hypocrites shall ●o●e all at their tryal , their paint , their varnish will not endure the fire , eyther of a lasting affliction , or of that last examination ; when once a hypocrite is tryed , then he is sham'd . He may goe currant for pure gold a great while , but at last he appeares but as a gilded sepulcher or drosse of gold . ( Psal 119.119 . ) Thou puttest away all the wicked of the earth like drosse . And the Lord speaking of the degenerate house of Israel ( Ezek. 22.18 . ) saith , The house of Israel is to me become drosse , all they are brasse , and tin , and iron , and lead , in the midst of the furnace , they are even the drosse ( or drosses ) of silver ; That is , though they are a professing people , and hold out my name , yet I having tryed and examined them throughly , finde them to have nothing but a name of profession ; They being tryed are come forth like drosse . The Apostle ( 1 Cor. 3.13 , ) Allegorically shadowing out all sorts of superstructive doctrine , by Gold , silver , precious stones , wood , hay , stubble , saith , If any man build upon this foundation ( that is , Christ ) Gold , silver , precious stones , wood , hay , stubble , every mans worke shall be made manifest , for the day shall declare it , because it shall be revealed by fire , Dum p●obantur toti in fumum abeunt . and the fire shall try every mans worke of what sort it is . If any mans worke abide which he hath built thereupon , hee shall receive a reward ; if any mans worke shall be burnt , he shall suffer loss , &c. The wood , hay , stubble , shall be burnt , but the gold , silver , precious stones , will abide the tryall of fire . Whether it be the fire of persecution , tribulation , and temptation ( nothing but holy truth can abide these fires ) or the fire of the holy Spirit ( who in Scripture is often compared to fire , and ) who together with the light of the Word revealeth the soundnes or falsenes of all doctrines delivered by men , and like fire consumes what is false , but gives a further brightnes and lustre to the truth . Even truth untryed may be counted drosse , but being tryed it comes forth like gold . Now , as the truth of doctrines , so the truth of persons , in their workes and graces will abide when they come to the Test or tryall ; God who puts away all the wicked of the earth as drosse , will gather up all the godly of the earth as Gold , when he hath tryed them , and try them he will . We read ( Dan. 7.9 , 10. ) how dreadfully God comes to Judgement ; I beheld till the thrones were cast downe , and the ancient of dayes did sit ; his Throne was like the fiery flame , and his wheeles as burning fire ; a fiery streame issued and came forth from before him , the judgement was set , and the bookes were opened . Which whether it be meant of the last Judgement , or of some speciall Judgement upon a particular state or oppressing power , comes all to one as to the poynt in hand ; while it shewes that God in the tryal of men will examine their persons , and their actions , as by fire . Of every such tryall it may be sayd ( as Mala. 3.2 , 3. ) Who may abide the day of his coming ? and who shall stand when he appeareth ? ( The Prophet speakes of the coming of Christ in the flesh , at which time he was also mighty in Spirit ) for he is like a refiners fire , and like fullers soape , and he shall sit as a refiner and purifier of silver . When Christ came in the flesh to redeeme us , he came with fire also to purge and sanctifie us , and he comes with fire whensoever he comes in the Spirit to comfort and enlighten us , and at last when he comes in glory , he will come with fire to try , examine , and judge us . When he comes to try us thus , All the faithfull shall come forth as Gold , but the wicked and their works will burne and be consumed . When Saints come to tryal at last they will stand , and when they are tryed here , they will mend ; first , their Corruptions will be the more outed , and , secondly , their graces will be the more acted . We may read this issue of their tryal ( Zech. 13.9 . ) And it shall come to passe that in all the Land , saith the Lord , two parts therein shall be cut off and dye , but the third shall be left therein . Whether we take the Land in particular for Israel and the people of the Jewes , or typically , for all professors thorowout the world , two parts shall be cut off and dye , but the third shall be left therein . And what will God doe with them ? or how will he deale with them ? We may see what at the 9th verse . And I will bring the third part thorow the fire ( of affliction and examination ) and I will refine them as silver is refined , and try them as gold is tryed ( and what will be the issue of this ? ) And they shall call on my name , and I will heare them . Here faith and prayer ( in which all graces are exercised ) are put for all graces . When they are in this fire they shall call on my name , In igne deum amantèr invocant & candido & germano sunt erga illum studio . Theod. and I will heare them , and I will say ( when they are in the fire ) it is my people , and they shall say , the Lord is my God . They who pray in the fire of tryall , or in the fiery tryall , declare evidently , that they are Gold in the fire ; but they to whom God saith in the fire of their tryalls , yee are my people , and they who ( being still in the same fire ) can say , the Lord is our God , are declared both by God and themselves eminently , that they are gold in the fire . They are as the choycest gold , as the Gold of Ophir , of whom the Lord saith , ( by an act of distinguishing love ) yee are my people , and who can say to God ( by an act of appropriating faith ) the Lord is our God . Surely then Saints lose nothing in the fire ( but what is not worth the holding ) while God finds and owns them , and they finde and owne God in the fire .

Further , Some read this latter part of the verse as an offer ; Let him try mee , Probat me . and I shall come forth as gold ; as if Job had said , I doe not refuse , but desire a tryall ; God knowes my way , the way that is in me , let him come and try mee , yea I am ready to come to him for my tryall .

Hence note .

A sincere heart is willing to be tryed .

'T is a great part of the worke of a godly man to try himselfe and his workes , and it is one of his greatest wishes , that God would try him , and his workes . They who are sincere are much in trying themselves ; Let us search and try our wayes ( say they ) and turne againe unto the Lord . And they who are much in selfe tryal and Examination , are willing to be tryed and examined both by God and man ; sure enough , They that try themselves much , are not afraid of the tryal of man , no nor of the tryal of God . If we compare the first verse of the 139th Psalme with the 23● , we shall see what an answer there is in them as to this poynt . At the first verse David saith , O Lord , thou hast searched mee and knowne mee : at the 23 verse hee prayes ; Search mee O God , and know my heart ; why did David pray thus to God ; Search mee and know my heart ? having said before , Thou hast searched mee and knowne mee . Seing David knew that God had searched him , what needed he to pray that God would search him ? why did he begge God to doe that which hee had done already ? The answer is at hand . David was a diligent selfe-searcher , and therefore he was so willing to be searched , yea he delighted to be searched , by God ; and that not ( as was said ) because himselfe had done it already , but also because he knew God could doe it better . Hee knew by his owne search , that he did not live in any way of wickednes against his knowledge , and yet he knew there might be some way of wickednes in him that he knew not of . And therefore he doth not onely say , Search me , O God , and know my heart : try me , and know my thoughts ; but he adds ( ver. 24. ) see if there be any wicked way ( or any way of paine and griefe ) in me . ( The same word signifies both , because wicked wayes lead in the end to paine and griefe ) and lead me in the way everlasting . As if he had said ; Lord , I have searched my selfe , and can see no wicked way in me , but Lord thy sight is infinitely clearer then mine , and if thou wilt but search me , thou mayest see some wicked way in me which I could not see , and I would faine see and know the worst of my selfe , that I might amend it and grow better , therefore Lord , if there be any such way in me , cause me to know it also ; O take that way out of me , and take me out of that way , lead me in the way everlasting . David had tryed himselfe , and he would againe be tryed by God , that he being better tryed , might become yet better . He found himselfe Gold upon his owne tryall , and yet he feared there might be some drosse in him that he had not found , And now he would be re-tryed that he might come forth purest gold . Pure gold feares neither the furnace nor the fire , neither the Test nor the Touchstone , nor is weighty gold afraid of the Ballance ; He that is weight will be weight , how often soever he is weighed : he that is gold will be gold , how often soever he is tryed , and the oftener he is tryed the purer Gold he will be ; what he is he will be , and he would be better then he is . Every man of Jobs mettal saith or may say , Let him try mee , and I shall come forth as gold .

JOB , CHAP. 23. Vers. 11 , 12.

My foot hath held his steps , his way have I kept , and not declined .

Neither have I gone back from the commandement of his lips , I have esteemed the words of his mouth more then my necessary food .

AT the 21th and 22th verses of the former Chapter , Eliphaz having sharply rebuked Job , gave him very wholesome and holy counsell . Acquaint thy selfe now with him , and be at peace , receive the law from his mouth , and lay up his words in thy heart . In these two verses Job professeth that he had done so ; that he had kept close to God , followed him step by step , that he had not declined , or turned back , and that he had done all this out of pure love to the word . So that each member of this context seems to carry a direct answer to every member of that counsel which Eliphaz had there given him ; As first , to that of Eliphaz , Acquaint thy selfe with God , ( he sayth ) I have held his steps . That man takes and holds neere acquaintance with another , of whom it may be affirmed , that he treads in or holds his very steps . Againe , Eliphaz advised Job thus ; Receive the Law at his mouth ; Job answers , I have not gone back from the commandement of his lips , &c.

Or thus ;

First , He that takes hold of the steps of God , acquaints himselfe with God .

Secondly , He that keeps the way of God and declines not from it , is at peace with God .

Thirdly , He that goeth not back from the commandement of his lips , receives the Law at his mouth .

Fourthly , He that esteemeth the word of God more then his necessary food , hath surely layd up the word of God in his heart .

Job professeth in these two verses that he had done all this , and therefore he had already done what Eliphaz presseth him to doe . His whole conversation had exactly hitt the counsell given him .

Vers. 11. My foote hath held his steps .

My foote ] We are not to take the word foote , strictly , Cum dicit , pes meus , pro eo habendum ac si dixisset , ego apprehendi gressum ejus . Drus : Verbum significat aliquid violentèr detinere , ne labatur , aut fugiat , aut fluat . Bold . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for that speciall member of the body so called ; but by the foote we are to understand the whole man ; my foote , that is , I my selfe have held his steps , I have held them ; And he meanes such a holding as hath a kinde of honest pertinaciousnesse in it , or a resolvednesse not to let goe what is held , a resolute holding , a cleaveing fast to , a holding with a kinde of violence , such as Jacob expressed to the Angel ( Gen. 32.26 . ) I will not let thee goe except thou blesse me .

My foote hath held .

To lay hold is the proper action of the hand , not of the foote ; and it is used here onely as it signifies the keeping of a thing close and fast any way , so as not to part with it ; or as it imports , a constant walking with God .

My foote hath held his steps , or upon his steps .

The word which signifies to goe , signifies also to be happy or blessed , and the reason is , because our way or motion sheweth what our end and rest shall be ; our happinesse in the end lieth virtually in our way .

But what were those steps that his foote took hold of ? Steps in the Text may be taken two wayes .

First , For those steps which God hath appointed man to take , Vestigia dei idem significare , poterunt quod via dei , sc. illius precepta & legem , quam nobis tenendam commonstrat . Pined . Gressum ejus accipe passivè id est ab eo definitum & monstratum . Jun. Vestigia dei sunt divinae actiones quibus ille preit ; vel sunt ejus effectus ad extra , sc. Charitatis , clementiae , justitiae veritatis . Pined . walking as and where God would have him ; so these steps are the same with the law or way of God : not actively for the steps which God takes , but passively for the steps which he directs and appoints us to take .

Secondly , We may expound these steps for Gods own steps , not for the steps which he shews us in his word that we should take , but for the steps which he shews in his practise , or in his example that himselfe hath taken . My foote hath held his steps ; so to follow the steps of another is to imitate him , and to follow the steps of God is to imitate him ; the steps of God are those holy actings wherein he goeth before us , and sets us an example . Some of the workes of God are a rule , his actions are directions to us . Then Jobs meaning is , I have imitated God , and followed his example in all things that are imitable by man , I have so much acquainted my selfe with God , and have been so familiar with him that I have as it were coppied out his way in my life and conversation . Thus he speakes of God as leading the way , and going before us ; and ( saith he ) I have not satisfied my selfe to follow him at large , or in the same common path , but I have set my feete in his very steps , or I have followed him step by step .

Hence note .

That a godly man doth example himselfe by God .

He followeth the way of God in his workes , as well as in his word , or he obeyeth God doing as well as commanding . Many of the workes of God are infinitely beyond our imitation , yet he workes so in other things that he hath descended to our imitation . And though we cannot follow God in any thing as to an equality , yet we may follow him in many things as to the similitude of his workings ; we may goe the same way that he goeth , and take the same steps that he hath taken , though we cannot take them in that perfection , nor goe with such exactnes as he hath gone before us . A childe may write the same letters , the same words and lines , which the most acurate penman or artist in writing hath prescribed him for a copie , and so the childe may be said to hold the steps of his Master , letter for letter , word for word , line for line , though there be a wide difference discernable between their writings . To follow God is our dutie , Godlinesse is Godlikenesse , or , an imitation of God , And practicall Christianity is nothing else but our imitation of Christ , and that not onely in doing but in suffering ( 1 Pet. 2.21 . ) For even hereunto are we called ; because Christ also suffered for us , leaving us an example that we should follow his steps . ●equere deum . Epict. Christ is not onely a principle of holinesse in us , or our spirituall life , but he is also a patterne of holinesse according to which we ought to live . And the same Apostle represents the holinesse of God , both as a rule , and as a motive of that holinesse which should be acted by us ( 1 Ep: 1.15 , 16. ) As he that hath called you is holy , so be ye holy in all manner of conversation , because it is written ( Lev : 11.14 . ) Be ye holy for I am holy . To be holy as God is in all manner of conversation , is stedfastly to hold the steps of God . And when ( as Christ exhorts Math. 5.55 . ) Wee are mercifull as our father which is in heaven is mercifull . When as the Apostle exhorts ( Eph. 4.32 . ) Wee forgive as God for Christs sake hath forgiven us ; when we are patient and long-suffering one towards another , as God is towards us all , then we take hold of his steps ; this should be our businesse every day , to follow God in his word , and in his workes , to follow him fully . It is said of Caleb ( Num. 14.24 . ) My servant Caleb hath another spirit , he hath followed me fully . Here some may object , to follow the counsel of God fully , is the dutie of all , but to follow the example of God is surely beyond the attainment of any . This seemes to be a hight of holinesse too high for man ; For if Solomon said ( Eccl: 2.12 . ) What can the man doe that cometh after the King ? even that which hath been already done , or ( more close to the Original ) in those things which have been already done . How much more may we say , What can the man doe that comes after God the King of Kings ? can he doe that which hath been done already ? I answer , no man can paralel the workes of God , but all men are called to imitate him in his workes ; though we cannot follow him with equall steps , yet we may follow the equity and holines of his steps . This Job did and we ( through grace ) may doe . My foote hath held his steps , His way have I kept , and not declined .

The way of God is his Law , in that he will have us to walke , and that is called his way , because he hath prescribed it , and is the author of it ; as that is mans way wherein he walks , so that is Gods way wherein he will have man to walke ; Blessed is the undefiled in the way ( Psal. 119.1 . ) What the way is , he tels us in the next words , Blessed are they that keepe his testimonies , and who walke in the Law of the Lord . His law and testimonies are his way : now sayth Job , As I have held his steps , or followed his example , so I have kept his way , that is , I have done that which he hath commanded . The way of God is put sometimes in Scripture for that which himselfe hath done ( Ezek. 18.25 . Via del & hominis sumitur ; 1 Pro itinere & gressibus . 2 P●o ipsa via strata . ) Heare O house of Israel , is not my way equall , that is , the way wherein I my selfe have gone , the way of my dispensations to you , both in rewarding and punishing . And as the workes of providence , so the worke of Creation is called the way of God ( Pro. 8.22 . ) The Lord possessed me in the beginning of his way , ( that is , before he came forth in the worke of Creation ) before his workes of old ; his way and his workes are the same , or his workes are his way . But in this Text ( as I touch't before ) we may rather take way for that which God would have us doe , or for the way in which we ought to walke . And so we have the compleatnes of Jobs obedience , he imitated the example and he obeyed the command of God .

His way have I kept .

Yet further , There is a twofold keeping of the way of God ;

First , by practice and obedience , thus we keepe the way of God by submitting to it .

Secondly , There is a keeping the way of God by protection and defence ; Thus we keepe the way of God , when we stand up to maintaine it . We may take it here in both senses ; and in both , doubtlesse , Jobs Spirit was led out to keepe the way of God .

Hence note .

A godly man keepes close to the word of God .

He keepes close to it by obeying it , and he keepes it close by defending it ; and this he doth as Job did it universally ( for so this indefinite proposition , His way have I kept , is to be understood ) it was not this or that way , but any or every way of God which he kept . And thus a godly man keepes the way of God , though it be a difficult and ( to the flesh ) an uneasie way , though it be ( among men ) a reproachfull , and ignominious way , though it be ( as to his outward concernements ) a disadvantageous and dangerous way , yet he keepes it : he that is through with God , doth not onely keepe those wayes which suit with his owne pleasure and credit , with the safety of his owne interests and accommodations in the world , but if the way of God lie through difficulties , through dangers and disgraces , he will yet keepe it . And if we thus keepe the way of God , we may be sure , that the way of God , or rather the God of this way will keepe us , and keepe us in perfect peace , in spirituall freedome , safetie , and honour , though we have trouble in and from the world . His way have I kept , and which doth heighten his obedience , care , and zeale in keeping it .

He addes , And not declined .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The word signifies , to be unsteady , or to move every way ; As if he had said , I have kept his wayes stedfastly and unmoveably . Job speakes both in the affirmative , I have kept , and in the negative , I have not declined . Some keepe the wayes of God a while , but they keepe not on , much lesse doe they keepe up in keeping them . There is a twofold declining . First , a declining from the way of God to evill and sinfull wayes ; and these are of two sorts , first , erroneous opinions ; secondly , wicked practices ; secondly , there is a declining in the way of God , when though we keepe the good way , yet we are not so good in the way as we were , but slacke our pace & coole in our zeale to the good wayes of God . We may expound Jobs negative in reference to both these ; as if he had sayd , I have neither gone out of the way of God , nor have I been sloathfull in it . 'T is the highest commendation of man , thus to keepe the way of God , and not decline .

Hence note .

A godly man is , or ought to be , and 't is his honour to be steady in a good way .

Perfeverance is our Crowne . The Apostle ( 1 Cor. 15.58 . ) Exhorts to be steady and unmoveable , alwayes abounding in the worke of the Lord . We should be alwayes moving in the worke of the Lord , but never moving out of the worke of the Lord : wee should be as a rock in regard of stedfastnes , and as fire in regard of activenes . The Author to the Hebrewes ( Chap. 10.23 . ) gives this admonition to beleivers , Let us hold fast the profession of our faith , without wavering , or without declining . There are some of whom we may say , they hold nothing , they hold no profession , they dare not make a profession lest they should be bound to stand to it , or they stand not to that which they have made ; and as they hold no profession , so they hold no position , but as to the doctrine of faith are meere scepticks , they are alwayes querying , but never concluding . The Apostle speakes of some ( 2 Tim. 3.7 . ) who are ever learning , but never able to come to the knowledge of the truth ; and there are others ever learning , but never willing to declare their knowledge of the truth ; and they who hold nothing in doctrine , will not hold long in practice . Therefore saith the Apostle ; Let us hold fast our profession , let us be steady in it , and that without wavering . And this is the great argument which the Apostle carries through that whole Epistle , to establish the Saints , that so they might hold fast , without wavering , and declining in the profession of the faith . Let us take heed of eyther of those waverings and declineings , before explained . First , Let us not decline in the way , but keepe up in the same degree of holines and love to Christ . The Church of Ephesus is charged with this sort of declineing ; and therefore after Christ had given that Church a great and a deserved commendation ( Rev. 2.2 . ) I know thy workes , and thy labour , and thy patience , and how thou canst not beare them which are evill , and hast tryed them that say they are Apostles , and are not , and hast found them lyars ; yet Christ comes with a rebuking , neverthelesse ( at the 4th verse ) I have somewhat against thee , because thou hast left thy first love ; that is , thou hast declined from , or abated in thy first heate of love . Ephesus did not totally forsake , nor cast off Christ out of her love ; Ephesus did not choose other lovers , nor say , shee would have no more to doe with Christ : The chiefe object of her love was the same , but her actings were not the same . The streames of her affection did not run into another channel , but they were fallen and ebb'd in their former channel . 'T is sad , when Saints decline thus ; we should keepe up to the same height , to the same heate , to the same degree of love without declineing , we should not onely run at first setting out , but continue running , or as the Apostle speakes ( Heb. 12.1 . ) Run with patience , that is , run constantly , or with perseverance , the race that is set before us . They that run in a worldly race , the neerer they come to the Goale , the faster they run , and the more they strive ; so should we in our holy race ; we should still be growing and encreasing with the encrease of God . A Saint should be thankfull for the least degree , but he should not sit downe in the greatest degree he hath already attained unto . And though some who have grace doe not actually reach after more , yet they who say they have enough , or need no more , give too cleare an evidence against themselves , that they have none at all . As the higher degrees of grace ( under a temptation or desertion ) may be unthriving and unstriving after perfection , so the lowest degree of saving grace is ( in its owne nature ) thriving and striving after more perfection . He that beleeves , truely , would beleeve more , and he that loves truely , would love more and more , till his love become a vehement flame , so vehement a flame that many waters shall not be able to quench it , nor the floods ( of trouble and persecution from the world ) drowne it .

Secondly , as we should thus take heed of declining in the way of grace , so we should much more take heed , that we decline not from the way of grace , or as the Apostle Peter expresseth it ( 2 Ep: 2.31 . ) that we turne not from the holy commandement delivered unto us . This declining or turning from the commandements , is twofold ; first , to the right hand ; secondly , and to the left . The Scripture gives warning against both ( Josh. 1.7 . ) Be thou strong and very corragious , that thou mightest observe , and doe according to all the Law which Moses commanded , turne not from it to the right hand , or to the left . Againe ( Pro. 4.25 , 26 , 27. ) Let thine eye look right on , and let thine eye-lids look streight before thee ; ponder the path of thy feete , and let all thy wayes be established , turne not to the right hand , nor to the left , remove thy foote from evill ; As if he had sayd , there is evill both on the right hand , and on the left , therefore turne neyther to the one , nor to the other , that thou mayest remove thy foot from evill . But some may say , What is here meant by the right hand , and what by the left ? and what are these declineings , or turnings ? I answer ; To turne to the right hand , notes excesse , when we will take upon us to doe more then God hath commanded , when we will needs over-doe , this is to decline to the right hand ; for though , when man hath done his utmost through grace in this life ( considering his in dwelling corruption ) he alwayes falls short of that exactnes which the Law requires , and so cannot possibly exceed the Law in holines ; yet all they may be said to act beyond the command , or to out-act the Law of God , as to the matter of their obedience , who doe that which God never commanded , nor ever came into his heart ( as the Prophet speakes , Jer. 7.31 . ) to command them . They who thus doe what God requires not , and as if God had been too scant in his rules , will needes give a new rule eyther to themselves or others , and as if God had not given them lawes enow , will ( in this sence ) be a law to themselves or others , eyther in matters of practise or worship ( And so indeed make voyd the Law of God by their tradition ) these exceeders are the men who turne to the right hand , though indeed ( except they repent this rashnesse ) themselves are likely to be set upon the left hand . Men never act more left-handedly then when they thus turne to the right hand , nor doe they ever wrong God more , then when they doe that which is right in their owne eyes : men never shew themselves so foolish , as when they will be wiser then God .

Againe , Declining or turning to the left hand , implyeth a sinne in defect , when we doe lesse then God commands , when we shorten , and streighten the will of God in our obedience to it . Every naturall man thinkes a little much , yea he thinkes much to doe a little ; and may therefore be sayd to turne to the left hand , because that is the unworking hand , or the hand which doth the least work . A natural man eyther makes the Law of God voyd by doing that which is against it , or he lets it lie voyd by not doing it , and would be glad that this talent committed to him might for ever be wrapt up in a napkin , or be buryed in the earth . Both these turnings , whether to the right hand , or to the left , are evill . The way of holines , the good way lieth streight forward , right on ; It hath no turning either to the right hand , nor to the left . All the wayes of sinne are called crooked wayes , and they are our owne wayes . ( Psal. 125.5 . ) As for such as turne aside to their crooked wayes , the Lord shall lead them forth with the workers of iniquitie . The Psalmist calls them , Their crooked wayes ; that is , wayes of their own devising ; whereas the way of holines is the Lords way . To exceed or to doe more , to be deficient or to doe lesse then God requires , both these are crooked wayes ; the way of the Lord lyes streight forward , right before us . ( Pro. 28.18 . ) Who so walketh vprightly shall be saved , but he that is perverse ( or crooked ) in his wayes shall fall at once . The motion of a godly man is like that of the kine that carryed the Arke ( 1 Sam. 6.12 . ) Who tooke the streight way to the way of Bethshemesh , and went along the high way , lowing as they went , and they turned not aside to the right hand , or to the left .

But you will say , Doe not good men , even the best of good men , decline sometimes , and goe aside ? or doth it argue every man to be wicked who declines at any time ? I answer ; Job speakes of what he had not done , not of what it was impossible for him to doe ; he had not declined , yet he might have declined . Wee finde many declinings among the godly ; how many are there that decline in degrees , who are godly in the maine ; They love still , but they have not the same warmth of love , the same heate of affection ; They obey still , but they have not the same strength of obedience . There may be a declineing also not onely in the way , but from the way , to the right hand sometimes , and sometimes to the left ; there may be an exceeding , and there may be a coming short in those , as to actions , who , as to their state , are come home to God ; these things are possible , yea common , but we speake of what many godly men doe , and what should be the aime , and designe of every godly man , that is , to keepe the way of God , and not to decline , to keepe himselfe up in spirituall strength , and to keepe himselfe onne in a spirituall course ; yea every godly man may , and can say as David did ( Psal. 18.21 , ) I have kept the wayes of the Lord , and have not wickedly departed from my God . Though every godly man cannot say as godly Job did , I have kept his way , and not declined , yet every godly man may say as David , I have kept his wayes , and have not wickedly departed from my God ; we should be afraid of declineing and decaying , we should strive to be alwayes advancing and encreasing . And as Saints are under a command to be such , so they are under a promise to be such , ( Psal. 92.12 , 13 , 14. ) The righteous shall flourish like a Palme tree : he shall grow like a Cedar in Libanon . Those that be planted in the house of the Lord , shall flourish in the Courts of our God , they shall still bring forth fruit in old age : they shall be fat and flourishing . Here is not onely a mention of growing , but of flourishing , and here 's flourishing three times mentioned , and 't is growing and flourishing not onely like a tree , but like a Palme-tree , ( which flourisheth under opression ) and like a Cedar ( not growing in ordinary places , but ) in Lebanon , where were the goodliest Cedars . Nor doth the Spirit promise here a flourishing in boughes ane leaves onely ( as some trees doe , and doe no more ) but in fruit ; And this not onely fruit for once in a yeare , or one yeare , but they still bring forth fruit , and that not onely in the yeares of their youth , or beginnings in grace , but in old age , and that not only in the entrance of that state which is called old age , threescore yeares , but that which the Scripture calls the perfection of old age , threescore yeares and ten , as the learned Hebrewes observe upon the word used in the Psalme . What a divine climax doth the Spirit of God make in this Scripture , to shew that the godly man , as to his state , is so farre from declining , that he is still climbing higher and higher ? And if any shall aske how comes it to passe then , that some godly men are observed not onely by themselves , but by others , to decline often in and sometimes from the wayes of God ?

I answer , these declinings may be assigned to severall Causes .

First , To the power of some Corruption remaining much unmortified in them ; as in a garden when the weeds grow high , the good herbs decline ; And as in a field , when the weeds are strong , the corne is weake ; so it is here ; the prevailing or growing of Corruption , is the declining of Grace in degree , and by reason of it , some ( for a time ) decline from the way .

Secondly , Declinings are from the prevalency of temptation ; while Satan plieth some with temptation , he turneth them out of the way , or causeth them to walke but slowly in it . As temptation is a tryall of , so a hindrance unto grace , yea though corruption be kept much downe , yet some through a violent gust of temptation have been over-borne .

Thirdly , Declinings are caused in the good by the example of those that are evill , therefore the Apostle gives that Caution ( Rom. 12.2 . ) Not to be conformable to the world . A godly man is apt enough to write by a false copie , and to doe as he sees the world doth . What was all their way , or their onely way before conversion , they after conversion ( through neglect of their watch ) may be found stepping into , or taking a step or two in . Before conversion our whole course , sayth the Apostle ( Ephe. 2.2 . ) is according to the course of this world ; And the examples of the world have drawne many aside , after they have come out from the world . The fashions and vanities of the world , in pride and pleasure , are very drawing . All examples , especially evill examples ( like the Loadstone ) have an attractive vertue in them ; and many of the godly have been drawne aside thus , and have declined , with much scandal , for a while from the way of God .

Fourthly , Declinings are sometimes from afflictions ; and those we may consider of two sorts , personall , or publique : both or either of these have caused many to decline . The cold frost of affliction hath nipped the graces of some , and made them to turn aside from the way of God . Therefore the Church ( having reported her great troubles ) speakes it as an argument of much sinceritie towards God , and strength of Grace received from him . ( Psal 44.17 , 18. ) All this is come upon us ( that is , all these common calamities and afflictions ) yet have we not forgotten thee , nor dealt falsely in thy Covenant ; our hearts are not turned back , neither are our steps declined from thy way ; As if she had said , These afflictions have been strong temptations upon us to cause us to decline from thy wayes , but through grace we have kept our ground , and remained constant in thy Covenant , yea though thou hast sore broken us in the place of dragons , and covered us with the shadow of death . As , many , yea most of the Saints have improved under the crosse , so there have been some who either through their present unbeleefe , or forgetfulnes of the exhortation which ( as the Apostle saith , Heb. 12.5 . ) speaketh unto them as unto children , have had their faintings and declinings under it .

Fifthly , Others decline through prosperitie , and worldly injoyments ; when they grow rich in temporalls , they grow poorer in spiritualls . As their outward man encreaseth , so their inner man decayeth ; and as they flourish in the flesh , so hey wither in spirit . Hence holy Agur prayed ( Pro. 30.8 , 9. ) Give me not poverty , least I be poore and steale , and take the name of God in vaine , ( that would be a sad declining ) give me not riches , lest I be full and deny thee , and say who is the Lord ? That 's a sadder declining then the former . Povertie endangers grace much , but riches more . To be rich or great in the world , is a great temptation ; Food convenient is the most sweet and most untemptationlesse condition . As hypocrites fall quite off from God , when they come onne much in the world ; so the sincere may be much hindred in their way . And as many godly men have declined through their owne prosperitie , so some have declined , or at least have been in great danger of declining by the prosperitie of others . David was readie to decline from God , when he saw the prosperitie of ungodly men . ( Psal. 73.2 . ) As for me my feete were almost gone , my steps had well nigh slip't , when I saw the prosperitie of the wicked . David was almost downe , when he saw the wicked up Their standing had almost given him a fall ; My steps ( sayth h●● had well nigh slipt ; now if it put David , a man eminent in godlinesse , so hard to it to keepe his standing ( all the grace in his heart , and assistance from God could scarce hold him up ) how much more may they who come farre short of David , decline by seing the prosperitie of wicked men ? are not they readie to conclude , surely we shall thrive , and doe well enough , though we doe as others doe , who doe not trouble themselves in a strictnes about matters of religion as we have done , Verily ( as it follows at the 13th verse ) we have cleansed our heart in vaine , and washed our hands in innocency . If we had spared our paines of labour , we could not have endured more paine of trouble ; for all the day long have we been plagued , and chastned every morning . Such arguings as these shew great declinings . Yet they who are sincere will soone recover themselves againe , and say as David after he had reviewed this Temptation ( ver. 15. ) If we say we will speake thus , we should offend against the Generation of the righteous .

Now seing the Godly are so many wayes endangered to declining , let us be warned of it , and beware of it . These are declining times , many professors have shamed themselves , and the profession of the Gospel . He is a Christian indeed that can say in truth as Job did , I have kept his words and not declined ; they that knew me many yeares agoe may finde me in as good , yea in a better plight then I was then . Hypocrites & true beleevers may look & act very like one another , but as the nature of their estates have alwayes a vast difference to the understanding , so the event gives a vast difference between them to the eye . Hypocrites keep the word of God a while , but they ever decline in the end finally from it , and sometims throw it off in the way totally . When they are in the way they grow weary of it , & a smal matter working either upon their hopes or fears , will put them quite out of it . Every difficulty , every danger is to them a Lion in the way , causing them to decline from it ; wheras to those that are sincere , difficulties are not stops , but incitements and spurres , they doe but provoke their zeale , they cannot quench it . And hence the holy Apostle sends a challenge ( Rom. 8.35 . ) to all the troubles , afflictions , and evills in the world : he bids them doe their worst , and when they have done it , they shall not be able to seperate him from the love of God , neither from the love wherewith Go●●oved him , or from that love wherewith he loved God .

I have kept his wayes and not declined .

Secondly , Observe .

That sinne is a declining from the way of God .

That 's the Apostles definition ( 1 Joh. 3.4 . ) Sin is the transgression of the Law ; And transgression is a going aside , or a going over the line by which God hath chaulked us out our way . God hath not left us at our liberty , though he hath left us ( as the Apostle James calls it , Chap. 1.25 . ) a perfect law of liberty . He hath not left us to travell over hedge and ditch , but hath shewed us our way , a high way and a way ( as the Prophet speakes , Isa. 35.8 . ) And it shall be called the way of holines , the way-faring men , though fooles , shall not erre therein . Yet fooles are alwayes erring from it , all their walkings are wandrings , and their goings are goings astray who walke and goe on in a sinfull way . The word which signifies sinne in the Hebrew , imports most properly the missing of a mark ; because sinning is a missing of the mark , and a declining from the way ; I have kept his way , and not declined .

Vers. 12. Neither have I gone backe from the commandement of his lips , &c.

Job proceeds with his negative profession , having said before , I have not declined , he saith the same thing againe in other words ; I have not gone backe from the commandement of his lips . See , how often he repeats , and inculcates this poynt , both that he might be beleived , and that he might shew how confident he was in the uprightnes of his owne heart ; I have not declined , neither have I gone backe . By these various expressions , and often repetitions , Job sets forth in generall the exactnes of his care in keeping close to God ; neither have I gone backe . The word signifies both to depart , and to touch ; and some put both significations together here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 recessit , decessit , palparit , tetegit ; Ita recedere a re aliqua , ut tangi aut contrectari nequeat . implying such a departure from a thing or person , as not at all to touch or come neere it againe ; which is a totall apostacy , or desertion from it ; As if Job had said , I have not apostatised from the wayes of God . But this seemes lesse then what he spake before ; for having sayd , I did not decline , what need he say , I did not apostatize , for he that doth not so much as decline , is farre from apostatising . I answer , that in this negative there is that ordinary figure extenuation , speaking lesse then is intended , or intending more then is expressed , and so , not to goe backe from , is to goe forward in , or to proceed on in the commandements of God ; and so the sense riseth higher ; I have kept his way , and have not declined , Non recedere a mandatis est illa opere complere tenere , non dimittere de manu aut actione . Pined . neither have I gone backe from his commandement ; I have kept close to it without the least willing declension . I have not layd the commandement out of my hand , much lesse have I put it out of my heart . And then we are to interpret this negative , I have not gone backe , by this affirmative , I have stood to thy commandements constantly and resolvedly . The Scripture is full of such negatives . Thus when the Lord makes that promise ( Joel 2.26 . ) My people shall never be ashamed ; It seemes to be but a small matter , that the people of God shall not be ashamed , but the meaning is , they shall be highly honoured , they shall have a name and reputation in the world , they shall make their boast in & of me their God all the day long . So when the Apostle gives that negative counsel ; ( 1 Thes. 5.18 . ) Despise not prophesie , his purpose is to exhort the Thessalonians , and us in them to the readiest embraces and highest estimations of it . Not to despise , is to honour prophesie , that is , the preaching of the word in a due exposition and application of it to exhortation , and edification and comfort . So then , there is much more in these words , I have not gone backe from the commandement ; then thus , I have not turned , or apostatized from the commandement , I have not throwne up , nor abjured my profession ; Jobs meaning is , I have kept strictly and firmely to it , I have asserted it , and affirmed it , and will maintaine it to the end : as I have hitherto lived , so I am purposed to dye in the obedience of it . I have not gone backe from the commandement of his lips . We finde the word used in such a signification ( Prov. 17.13 . ) Who so rewardeth evill for good , evill shall not depart from his house , Semper familiariter in illius domo versabitur . or , evill shall not goe backe from his house . As evill shall come , so evill shall not goe backe , he shall not be able to dismisse it when it cometh ; evill shall keepe close to his house , dwell and abide in his house , or hang upon him like an unwelcome guest , he shall not get it out for ever . Againe , ( Isa. 54.10 . ) The mountaines shall depart , and the hills shall be removed , but my kindnesse shall not depart from thee , neither shall the Covenant of my peace be removed , saith the Lord that hath mercy on thee . Thus the Lord assures his people of the grace and good of the new Covenant ; The mountaines shall depart , that is , though the mountaines depart , or let them depart , and the hills remove , yet my kindnes shall not depart , or , it shall not goe back from you ; that is , my kindnesse shall imbrace you , sticke close to you , and abide with you for ever ; so here , I have not gone backe , that is , I have imbraced , and stuck to the commandement of his lips . We also finde such a sense of the word , ( Mich. 2.3 . ) Therefore thus saith the Lord , Behold , against this family doe I devise an evill , from which you shall not remove ( or withdraw ) your neckes ; that is , the evill which I devise against you shall remaine upon you , and stick by you , ye shall not get this yoake off your neckes , nor your neckes out of this collar ; it shall be an abiding evill , which will not goe backe ; as ye have not gone backe from the evill of sin , so ye shall not goe backe from the evill of punishment , it will not remove from you , nor shall ye remove from it . So here , I have not gone backe , or removed my necke from the commandement of God , I have not stirred a foote from it .

Yet further , that which before , he called the way of God , here he calls the commandement of his lips ; lips are the instruments of speech . God is a spirit , and hath no corporeall parts : the Scripture speakes thus of God after the manner of men ; because men speake with their lips ( their lips being a principall instrument of speech ) therefore the commandement which God hath made knowne , and spoken ( in a way peculiar to himselfe ) is called the commandement of his lips . Praeceptum labiorum , i. e. praeceptum labijs ejus pronounciatum . Genitivus adjūcti vel efficientis . Pisc . Mr Broughton translates strictly to the letter ; His lips lawes I cast not off . And when Job calleth the commandements of God , the commandements of his lips , it hath a great force in it , to oblige man to reverence , and obey them . They are not commandements which he hath published by others onely , he hath also published them himselfe . They are the commandements of his lips , that is , those commandements which as he made and others speake in his name , so he hath spoken them too . Emphaticus est iste Hebraismus ad majorē praeceptorū dei commendationē reverentiam & observantiam , sc. quod ab ipso dei ore prolata . Bold . He is both the Author and the publisher of them . ( Exod. 20.1 . ) And God spake all these words and sayd . David ( Psal. 66.13 , 14. ) puts that imphatically upon his holy vowes , to shew how he was engaged to performe them ; I will goe into thy house with burnt offerings , and I will pay thee my vowes that my lips have uttered , and my mouth hath spoken when I was in trouble : As if he had said , my vowes are not onely such as I have conceaved in my heart , and resolved in my owne thoughts , but I have spoken them out and declared them openly , therefore it lyes upon me not onely in conscience , but in honour to pay and performe them . If we must doe what our lips have uttered , much more wust we doe what God hath uttered with his lips . Lip-labour will not answer those commandements which are the labour of Gods lips . Therefore saith Job , I have not turned back from the commandement of his lips .

Hence Observe ; First , A godly mans way is forward , he doth not turne backe .

He doth not decline , either to the right hand or to the left , much lesse doth he goe backe ; he doth not onely stay where he was , but he is better then he was , his course is onward and forward . ( Job 17.9 . ) The righteous shall hold on his way . It is bad enough not to goe forward , but to goe backward is farre worse . If any draw backe ( saith God , Heb. 10.38 . ) my soule shall have no pleasure in them . And what pleasure can their soules take , in whom the soule of God takes no pleasure ? To draw backe is perdition : as they who draw backe are the most forward to destroy others ( Hos. 5.2 . ) The revoulters are profound to make slaughter ) so they shall be sure to be destroyed themselves . The people of Israel in their travels through the wildernes to Canaan , did often discover this spirit of Apostacy ( Psal. 78.41 . ) They turned backe and tempted God ; We finde them at a consultation about it ( Numb. 14.4 . ) They said one to another , let us make us a Captaine , and let us returne into Egypt . Our Lord Jesus had such a sort of men , who followed him in person ( Joh. 6.66 . ) From that time many of his Disciples went backe from him , and walked no more with him . They were Disciples who went backe , and there were many of them , so many that Christ ( in the next verse ) sayd to the twelve , Will ye also goe away ? Then Peter answered , Lord , whether shall we goe ? thou hast the words of eternall life : As if he had sayd , we cannot mend our selves whether soever we goe ; why then should we goe from thee ? As a Godly man goeth on , so he seeth reason why he should . 'T is as irrationall as sinfull , to goe backe from him who hath the words of eternall life , or from the commandement of his lips , who hath given the promise of life . The Apostle Paul had a reaching spirit , and he was alwayes reaching forward ( Phil. 3.12 , 13. ) Not as though I had already attained , or were already perfect , but I follow after , if that I may apprehend that , for which also I am apprehended of Christ Jesus ; As if he had sayd , I would to the utmost answer the designe which Christ had upon me , when he first tooke hold of me effectually by his grace . Paul was so farre from going backe , that he forgot what was backward . Some remember what is past , or what they have done so much , that they forget what is to be done But ( saith Paul ) this one thing I doe , forgetting those things which are behinde , and reaching forth unto those things which are before , I presse towards the marke ; for the price of the high calling of God in Christ Jesus . The marke and the price are alwayes before us , there is no coming at the marke , nor winning of the price by turning backe . ( Prov. 4.18 . ) The path of the just is like the shining ( or morning ) light , which shineth more and more unto the perfect day . The path of the unjust ( if it have any light in it ) is but like the evening light , which shines lesse and lesse , which declines and goeth downward , till the perfect night , and till himselfe be wrapt up in everlasting darknesse . The Sun in the firmament went backe by miracle for a signe to Hezekiah that he should recover the health of his body . But if we see any goe back who have heretofore shined like the Sunne in a Gospel pofession , we have just cause to looke upon it as a sad symtome , that their soules are in a dangerous , if not in an irrecoverable condition . I have not gone backe ( sayth Job ) from the commandement of his lips .

Againe , from all these expressions , in that Job speaking of the same thing , calls it , the way of God , the commandement of his lips , and ( in the latter part of this verse ) the word of his mouth , to which he had cleaved and wholy devoted himselfe for the guiding of his whole man in the duty which he owed and had been carefull to pay both to God and man .

Observe .

The word of God is the onely rule of life .

And in this poynt the word or commandement of God is to be taken in a double opposition ; first , to our owne devises and rules ; secondly , to the devises and rules of other men ; man must not prescribe to himselfe , nor may we receive the prescriptions of men , to order our practise by . God is the onely Law-giver , and we must receive the Law from his mouth . He that will please God , must shutt all his own imaginations out of doores , and have nothing to doe with them ; 'T is not what man hath a minde to doe , but what the minde of God is he should doe , that pleaseth him , or is eyther a worship or a service acceptable to him . We never dishonour God more then when we take upon us to serve him our owne way , and leaving his rule make a rule for our selves . Such a serving of God is rebellion against him ; as was told Saul by the Prophet ( 1 Sam. 15.22 . ) Hath the Lord as great delight in burnt offerings , and sacrifices , as in obeying the voyce of the Lord . Saul thought he had done very well when he saved the sheep and oxen for sacrifice ; But he was told , that to obey is better then sacrifice , and to hearken then the fat of Rams . God had commanded burnt offerings , and sacrifice , but he had no delight in them when his owne voyce was not obeyed , or when they were offered , eyther beside or against his command . ( Luk. 16.15 . ) That which is highly esteemed among men , is an abomination to the Lord : His thoughts are not our thoughts , eyther in the doing of what is good , or in the pardoning of what is sinfull . As man is apt to thinke , that God will not pardon what he hath done sinfully , so that he will accept of what he thinkes he hath done holyly , though he hath no rule for the doing of it , but what himselfe hath devised . We alwayes fayle in our measure , while we measure God by our selves . And it is as dangerous to take the rule of our actions from men , as not to take the rule of God . In this sence we must call no man Master , nor may we be the servants of the wisest men . And as we must not be the servants of men , because ( which is the Apostles reason , 1 Cor. 7.23 . ) We are bought with a price ; that is , dearely redeemed by Christ ; so neyther may we be the servants of men , in following their dictates , because we have received a word from God , whom alone we ought to follow , and none else , but in subordination to or complyance with his word and the commandement of his lips , or as it followes in the conclusion of this verse , the words of his mouth .

I have esteemed the words of his mouth more then my necessary food .

Job having given us two negatives , I have not declined , I have not turned backe , as proofes of his integrity and holines , now gives us an affirmative to make up the fullnes of his proofe . Not to doe evill is commendable , but to doe good is a higher commendation . I have esteemed the words of his mouth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Hebrew word signifies two things ; first , to hide or conceale ; secondly , to prise , value , or esteeme . Some render this Text by the former , not as we , I have esteemed the words of his mouth , In sinu meo abscondi verba oris ejus . Vul● . Graecos secetus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legit non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at ventit ac si scriptum esset , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in sinu meo abscondi . Merc. but I have hid or layd up the words of his mouth , that 's a good reading , and so M● Broughton translates ; More then my daily bread have I layd up the words of his mouth . The Vulgar gives another reading , In my bosome have I hid the words of his mouth : in this , following the Septuagint , who by the change of a letter in the Originall , translate the word which we render , More then my necessary or statute food in my bosome ; But I passe that as a mistake of the text in that word , yet in the former part it consents with Mr Broughton ; I have hid , or layd up the words of his mouth more then my daily bread . And as this translation holds out a truth in it selfe , so the sense meets with ours ; for as the Originall word doth as properly signifie to hide , or lay up , as to esteeme , so those things are layd up or hidden by us , which are of most esteeme . And this action of hiding or laying up the word , is often spoken of in Scripture , both as the practise , and as the duty of the Saints . ( Psal. 119.11 . ) I have hid thy commandements in my heart . And the rule is given by wisedome ( Prov. 2.1 . ) My sonne , if thou wilt receive my words , and hide my commandements with thee . Wisdome counselleth us not onely to receive , but to hide the commandements . And ( Pro. 4.20 , 21. ) Wisdome goeth yet further ; My sonne , attend to my words , incline thine eare to my sayings , let them not depart from thine eyes , keepe them in the midst of thy heart . The heart ( as Naturalists say ) is in the midst or center of the body . Holy truths must be kept in the midst of the heart , in the midst of the middle , that is , in the safest place , in that most retyred chamber , the midst of the heart . But why should these words be hidden in the heart , which are and ought to be proclaimed in the eare and upon the house-top ? I answer ; wee hide things , first , that we may know where to have them ; what is throwne at our heeles , wee know not where to have . Secondly , We hide things for safety , or from danger as well as to have them ready at hand for use . There are enemies who watch their opportunity to steale the word away from us , and therefore , it is our wisdome as well as our duty to hide it or lay it up safe . So that in both notiōs we ought to hide the word of God ; first , that wee may have it at hand for use : as it is sayd of the Good house-holder in the Gospel , that he layeth up , and hath in his treasure , things both new and old . Secondly , that it may be kept out of the hand of the theife , who would rob us of that precious treasure . Satan and the world , are Word-stealers , and they steale away the Word , not because they desire to make any use of it , but lest we should ; therefore as Gideon ( Judg. 6.11 . ) threshed wheat by the wine-presse to hide it from the Midianites , so , seing there are mysticall Midianites , who dayly steale away the Word ( that most necessary and precious wheat ) from thousands who have heard and received it , we should ( in a holy jelousie and suspition of them ) hide it out of their reach . In conversion God puts the Law in our minde , and writes it in our heart ; And through that grace received and dayly renewed , we also are enabled to lay it up there . Pectus meum feci Bibliothe cam dei . Hieron : de Nepotiano . A Good man ( as one of the ancients speaketh ) makes his heart Gods library , there he layeth up whole volumes of holy precepts , and of precious promises . And looke what precepts or promises he finds in the Bible , or written booke of the Word of God , the same he finds transcribed into his owne heart , and so into his life . But I will not insist upon that reading , I have laid up the words of his mouth , more then my necessary food .

We render , I have esteemed the words of his mouth , &c. These two rendrings of the word give light to each other . That which we esteeme we hide , and the more we esteeme a thing , the more carefully we hide it . No man will lay up that which is worth nothing ; what we hide is of value , at least we judge it to be so . Childrens pockets are often full of Bables , but to them they are no Bables ; they esteeme them as men doe gold and silver , else they would not take them up , much lesse lay them up .

I have esteemed the words of his mouth .

Before it was the commandement of his lips ; some make a distinction between these , expounding the commandement of his lips , for the preceptive part of the word , and the word of his mouth , for the promissive part of the word , or for the promises , which are gracious declarations and manifestations of the love and good will of God to sinfull man . Dicta oris distinguo a praeceptis . dictum oris est verbum gratiosae nunciationis et promissionis , q. d. gratiam annunciatam libentè● accepi animi fide . Coc : As if Job in the former words had a respect chiefely to the Law , or rule of doing , and in this latter to the Gospel or ground of beleeving . But though I see not well how these seemes can beare that distinction , yet the matter doth , yea and seemes to require it ; for though a godly man esteemes the precepts of God as well as the promises , and the commandements are the words of Gods mouth as well as the promises , yet the promises are the most feeding , fatning , and refreshing part of the word , and if so , surely they were not left out , yea possibly were principally intended by Job in this place , that he might shew how his Spirit was carried out to the full latitude and compasse of the minde of God , both in the Law and in the Gospel . And because the promises have so much soule-food in them , he doth therefore elegantly preferre them before his necessary food .

I have esteemed the word of his mouth .

But how much , or at what rate did he esteeme them ? it follows in the next words .

More then my necessary food .

There is yet some variety observable in the reading of these latter words . Some give it thus ; A statuto meo abscondi eloquia oris ejus . Mont : Ex statuto meo vel more meo , ut ab ●nevute aetate assuevi praetermittere , quae deus odio habet . i. e. plena electione & deliberatione fixa apud se , non externè tantum et levitèr divinam legem custodire apud se decreverit . Cajet: Aliqui ad actiones hominis consuetas quas de more facit referunt ; ut antiquius habuerit legem domini animo recondere & ei operam dare quam solita & constitua sibi ac usitata facere . Merc : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 proprie statutum et decretum sonat , & hinc certam & decretam cibi rationem . Quicquid advictum & vitam fovendam ac tuendam est necessarium 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellatur . Merc : I have esteemed or hid the word of his mouth , according to my former manner , or as I was wont to doe : As if he had sayd ; what I now professe is no new thing with me , I have not taken up this estimation of the word now on the suddaine , upon my sick-bed , I have done so long before now , and so I doe still . As it was said of Timothy , that from a childe he had learned the Scripture .

Againe , Taking the same reading , the sence may be given thus ; Vpon election and deliberation , I esteeme the word of his mouth ; As if he had said , I doe not esteeme the word of God for nothing , or as not having considered it , and judged of the excellency of it , but upon long debate , consultation , and tryall , I have pitcht my election upon it .

Further , Some in these words conceave Job alluding to those things which men doe out of long custome , or according to their ancient course of life . As if he had sayd ; There is nothing more fixed and setled , eyther in my heart , or in my practise , then the Law of God ; Obedience to it is now become to me as another nature . I slight in comparison of that , all humane Lawes and Constitutions ; as also all my owne most practised formes and customes .

We render , I have esteemed the words of his mouth more then my necessary food . The Original word signifies a statute , or a law , and so any thing which is established or appointed for our use , as a law , or statute is . And because our food , our necessary food , is that which is cut out or appoynted to us , eyther by God or man , therefore this word is applyed to signifie dayly bread , or necessary food . Banquets , and great feasts , are without all measure , and bounds , they know no law , but are usually full of excesse , both as to what is prepared , and to what is consumed , 't is seldome that either providers or eaters keepe the rule in feasting . But a due necessary food , which is for the maintaining of our lives , and the renewing of our strength , to goe on in our callings , this food hath a bound , and we eate ( as it were ) by measure , or by statute ; therefore we translate necessary food , others appoynted food , or a portion . So the word is used ( Gen. 47.22 . ) Onely the Land of the Priests bought he not , for the Priests had a portion assigned them of Pharoah , and they eate the portion which he gave them ; their assigned portion is expressed by this word ; a portion it was to live upon ; such as Schollers have in Colledges , and Almes-men in Hospitalls by the Statute of their Founders . And in the booke of the Proverbs , we have it twice used in such a sense ( Pro. 30.8 . ) Remove from me vanity , and lyes , give me neither poverty nor riches , feed me with food convenient for me , or with my statute bread ; that is , give me so much onely as the law of nature , or the law of my necessity and conveniency calls for , to fit me for duty ; with this statute bread let me be fed , let others have their full tables , this shall serve my turne . Againe ( Pro. 31.15 . ) Shee ariseth also while it is yet night ( speaking of the good house-wife ) and she giveth meate to her house-hold , and a portion to her maidens ; she doth not throw the house out at windows , or make havock of all , as not caring which end went forward . And as she is no prodigal waster , so she is neyther niggardly nor scraping , neither pineing nor pinching , but giveth a meete portion to her maidens . So here , I have esteemed the word of thy mouth more then my necessary food . This small proportion of food greatens the sense of the Text , and heightens Jobs holinesse and piety very much ; for when we come to full tables , where there is excesse , our stomacks loath the meate , and the more meate there is , the lesse some are able to eate , because the stomacke is over-charged with the sight of it . Appetie may be dull'd with abundance ; but when we finde onely a convenient , necessary statute portion , as it were , so much as is needfull to satisfie hunger , and give some moderate delight , this pleaseth most , and is more esteemed by temperate persons then the greatest feast in the world . A man doth not nautiate his necessary food , or loath what hunger craves ; a crust of bread , and that which is course is pleasant then ; necessary food is the sweetest food , and we are best satisfied with that which breeds no satiety . We live most comfortably with that food , without which we cannot live at all comfortably . So then , when Job saith here , I esteemed the word of his mouth more then my necessary food , it is as if he had plainely sayd , I tooke more care for , and had a higher esteeme of the food of my soule , then for that food of my body , which necessity forceth every man to esteeme .

Hence note .

First , That , a godly man hath a high estimation of the word of God .

First , He doth not onely esteeme it , but he esteems it as food .

Secondly , He esteemes it as necessary food .

Thirdly , He esteemes it more then necessary food .

Here are three steps , by which his estimation of the word of God is to be taken . David saith of a godly man ( Psal. 1.2 . ) His delight is in the law of the Lord . The word there used signifies both will , and delight . Some render it ( voluntas ) will , and others ( voluptas ) delight . We may take in both , his will , and his delight is in the law of the Lord , or he delightfully wills it . Would you know where the delight and joy of a Godly man is ; it is in the law of the Lord , there 't is fixed , and no where else comparatively , but in the Lord of the Law . These two are inseparable , he that delights in the Law hath first delighted in the Lord , and he that delights in the Lord , cannot but delight in the Law . There are two metaphors used in Scriptute , which shew the estimation and delight which Saints have in the law of God , or in the word of his mouth .

First , As the word is compared to food ; secondly , as the word is compared to treasure : the word is often compared to food , and the most delicious food ( Psal. 119.103 . ) How sweete are thy words unto my taste , yea sweeter then honey to my mouth . And ( Psal. 19.10 . ) They are sweeter then the honey and the honey-combe : He doth not meane the honey-combe barely , as the vessell wherein the honey is kept , but by the honey-combe he means the honey that flows or drops immediately and ( as I may say ) naturally without any art , or pressing out of the combe , which is esteemed the purest honey ; such is the law of God to the spirituall palate of a Godly man . That feast ( Math. 22.2 . Luke 14.16 . ) to which sinners are invited , is onely the declaration of the word , and minde of God in the Gospel . The word of Grace is the greatest feast which God makes his people . Againe , the word is as often compared to treasure : what the esteeme , and desire of man is to treasure , I need not stay to tell you . The Judgements of God ( saith David , Psal. 19.10 . ) are more to be desired then Gold , yea then much fine gold . And againe ( Psal. 119.72.127 . ) The law of thy mouth is better to me then thousands of Gold and silver . And ( ver. 127. ) when he saw how some made voyd the Law of God , he sayth , Therefore I love thy commandements above Gold , yea above fine Gold . As if he had sayd , because I see some men esteeme and reckon thy law as if it were drosse , and throw it up as voyd and antiquated , or taking the boldnes , as it were , to repeale and make it voyd , that they may set up their own lusts and vaine imaginations , because I see both prophane and superstitious men , thus out of love with thy Law , therefore my love is more enflamed to it , I love it above gold , which leads the most of men away captives in the love of it ; and I esteeme it more then that which is most esteemed by men , and gaines men most esteeme in this world , Fine Gold ; yea as he sayd ( Psal. 19. ) more then much fine Gold .

Secondly , Observe .

A high and reverentiall esteeme of the word of God , workes the heart and keepes it close to the obedience of the word .

Job having said before , I have kept the commandements of his mouth , I have kept his wayes , and not declined , I have not gone back , now comes to the spring of all this constancy in obedience , I have esteemed the words of his mouth , &c. Love is the spring of action , and esteeme is the top of love ; we love nothing which we doe not esteeme , and what we love much we thinke we can never esteeme enough ; And what we thus love and esteeme , we strive to keepe close unto . They that receive the truth , and doe not receive the love of it , quickly turne from it to beleive a lye , yea God therefore sends them strong delusion to beleive a lye , because they received not the love of the truth . As not to love , the truth is a sin , so it is punished with another sin , the love of error . Though we have taken much truth into our understandings , yet unlesse we take it into our affections also , we cannot hold it long . 'T is love which holds the heart and the word together . No man willingly obeyes that Law which he doth not love . Before David could say , The Law is my meditation all the day , he sayth , O how I love thy law ( Ps. 119.97 . ) The hypocrite , who hates instruction , and casts the word of God behinde his backe ; that is , slights and vilifies it to the utmost ( for so much to cast behinde the backe imports , the hypocrite , I say , who thus casts the word of God behinde his backe ) will be talking of the word , and have it much in his mouth , yea he will mouth it so , or be so talkative about it , that God reproves or checks him for it ( Psal. 50.16 . ) Vnto the wicked saith God , What hast thou to doe to declare my statutes , or that thou shouldest take my Covenant in thy mouth . So then , the hypocrite was very busie with his tongue , and he could speake much of that which he loved never a whit . But was the hypocrite a man of his hands also ? was he busie in obeying the word which he had cast behinde his back ? The next words of the Psalme ( ver. 18 , 19 , 20 , 21. ) tell us what he was busie about , even this , he was breaking the Law as fast as he could ; When thou sawest a theife , then thou consentest with him , and hast been partaker with Adulterers , &c. The inditement is large , and upon many heads , yet all true , and is therefore closed with , These things hast thou done ( ver. 21. ) I the Lord am witnes , and so is thy owne Conscience . That Scripture is a cleare glasse , wherein we may see how all they will use the Law of God , who doe not highly esteeme the words of his mouth . We may read Jobs text backward for their character ; Their feete have not held his steps , his way have they not kept , but declined , they have gone back from the commandement of his lips . And why so ? for they have esteemed the words of his mouth no more then their un-necessary food , no more then the scraps that fall from their Table , no more then ( as the Proverb saith ) their old shoes . I have esteemed the word of his mouth more then my necessary food .

When Job saith , I have esteemed the word of his mouth , &c. It is , as if he had sayd , this is enough for me that God hath sayd it , to make me esteeme it .

Hence observe .

Thirdly , Whatsoever God saith , is to be esteemed for his owne sake , or because he hath sayd it .

As God needs not borrow light from any what to speake , so he needs not borrow testimony or Authority from any to ratifie what he hath spoken . He is to be beleeved for himselfe . His words need no sanction , but ( ipse dixit ) I the Lord have sayd it , or thus saith the Lord ; that is enough to silence all queryes and disputes both about the truth of what is delivered , and the necessity of our obedience to it . As the word of Gods mouth is to be obeyed , so it is therefore to be obeyed , because it is the word of his mouth . That he hath sayd it must command our faith ; As he is the true God , so he is the God of truth . Every word of his mouth is pretious . As what God hath spoken must be the rule of our faith , so that he hath spoken it must be the reason of our faith . I have esteemed the words of his mouth , &c.

Lastly , From both these verses , we may take notice of the severall steps , by which Jobs piety did arise to so eminent a hight .

First , He strongly tooke hold of the steps of God .

Secondly , He diligently kept his way .

Thirdly , He declined not , eyther to the right hand , or to the left .

Fourthly , He went not backe from the Holy commandement , both which negatives may be resolved into this affirmative , He walked very closely and exactly with God , in utmost perseverance .

Fifthly , He tooke a delightfull care about all those things , which the word of God called him unto , even beyond all the care which he tooke for those things which are most conducible to and necessary for the comforts of his body or natural life .

JOB , CHAP. 23. Vers. 13.

But he is in one minde , and who can turne hinc ? and what his soule desireth , even that he doth .

IN this verse , Job is conceived by some , at once making discovery of his owne infirmitie , and of the soveraignty of God ; But though all agree that they carry a full discovery of the soveraignty of God , yet many are so farre from judging them a discovery of Jobs infirmitie , that they rather discover the strength and hight of his Grace and holines . To cleare the whole matter , we may take notice , That there are three apprehensions about the scope and sence of these words .

First , As if in them Job renderd a reason of what he spake in the verse immediatly foregoing , here giving an account , why he had kept so close to God , and to his wayes ; My foot hath held his steps , his way have I kept , and not declined , neither have I gone backe from the commandements of his lips , &c. And why all this ? for he is of one minde . That is , God will have his way , there 's no resisting , his commandements must be observed ; that which he once made a law , and rule for me to walke by , continueth so still : He is of one minde . Therefore I must keepe close to his minde . It were a vaine thing , for me to turne any other way , when God holds the same way . It were folly for me to change my practice , when I finde no change at all in his precepts ; they being still one and the same in themselves , and having the same obligation upon me .

Secondly , These words may give an account , or a reason of his afflictions ; As if he had thus expressed himselfe ; Though my conscience beareth me witnesse , that I have not gone onne in any such sinfull way , as ye tax me with , nor defiled my selfe with such grosse iniquities , as usually draw downe the visible Judgements of God upon men ; Yet I finde God going on still to afflict me , he keeps his rod upon my backe , and his burden upon my shoulders , his terrors still incamp about me , and his arrowes drinke up my spirit . Nor will he be moved by any entreaty of mine to withdraw his hand from me ; What ever pleaseth him , he will doe , how unpleasant soever it is to me . And what 's the reason of all this ? He is in one minde : God is unalterable : therefore doe not thinke , that because he continueth these afflictions and burdens upon mee , that therefore all must be resolved into my sinne . No , we may resolve all this into the soveraigntie , and unchangeablenes of God , he is in one minde , and he will doe what his minde is , and none shall turne him .

Egregie tuetur divinam providentiam nam cum amici illa tantum ratione pro divina providentia pugnent , quod scelera puniat , at Job illam agnoscit cum aerumnas ille immittit propter praeclaros fines nobis occultos soli deo notos . Pined : Juri & libertati dei assignat afflictiones , quas amici peccatis . Coc : Thirdly , ( which sutes the former ) That Job here shewes his friends , the true way of reconciling his owne innocency , with the sharp afflictions and troubles which were upon him , Job felt and saw ( and others eyther did or might ) that he was sorely afflicted , And Job knew ( though others did not ) that he was innocent , as to the charge brought against him . Then how shall he reconcile the justice of divine providence , with his owne innocence ? His friends knew not how to reconcile , the innocency of an afflicted man , and the Justice of an afflicting God . This was a riddle which they could not unfold . And therefore when they saw God thus afflicting him , they concluded as strongly as if they had seene it , that Job had greatly offended God . But Job knew how to unlocke this secret , and expound this riddle ; Hee knew how to maintaine and assert his owne integritie while he suffered , and yet acquit the Justice of God in laying those sufferings upon him . He could say , God is supreame ; He is in one minde ; And what he doth , he may doe because he hath a minde to doe it . He hath deep purposes and designes , which I am not able to reach or fathome : Therefore though I complaine , I doe not complaine as if God had done me wrong , but because I smart , because I feel such paines , and so heavie a pressure upon me . I am far from saying that he hath injured me , though he hath thus afflicted me ; nor can any thing which he hath done or shall further doe , be an injury to me , for I confesse that he hath a right to doe whatsoever he pleaseth to doe . Thus we have an excellent defence made by Job in these words , to vindicate the Lords sharp dealings with him from the least suspition of injustice , and to accord the assertion of his owne afflicted innocence , with a beleeving reverence of the righteousnesse of God ; and so these words of his are the breathings of a very gracious spirit : teaching us far better then his friends had done , how to answer for God in his saddest dispensations towards man . They knew no other way to doe it , but by rendering Job a notorious hypocrite , an haynous offender , and these his sufferings to be the punishments of his hypocrisie and offences . But Job resolves all into the unchangeablenes of Gods will , and the soveraignty of his power . Thus much for the generall scope of these words .

Vers. 13. But he is of one minde . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

These words undergoe variety of readings , I will name foure .

First , Some translate thus ; For he is alone . That is , Ipse enim solus est . Vulg. he is the onely Judge , there is none above him , to whom I might appeale from him , nor hath he any equall to ballance him . There 's none to be found upon the earth , no nor in heaven , that can alter and controule his decrees , or supercede and checke any of his proceedings ; He is alone . Ipse unus est . Pagn : Aliqui 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 redundare putant . Merc : Cum nemo absolutè sit nisi deus & nemo sit absolute bonus nisi deus ; ita nemo unus est nisi deus . Deus est unissimus . Sed si ipse contra unum agit , quis revocet eum . Jun: Et ipse in uno . Mont : In uno , supple , fixus , ipse perpetuò sui similis est . i. e. non mutatur ut homo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et quis averiet eum . Mont : Et quis redire faciet eum retrorsum . Pagn . i. e : ab instituto vel a semel statuta sententia .

Secondly , Others conceave there is a redundancy in the affix ( beth , ) in . And so in stead of He is in one , the words are thus given , He is one ; As if Jobs meaning were this , There is none One but He , or none One as He. As Christ saith , There is none good but God , or there is but one good , that is , absolutely good ; so there is none one but God , that is , absolutely One , God is suherlatively one , the one-most-one .

Thirdly , Thus ; But if he act against one , who can turne him ? And so M. Broughton ; Yet when he is against me , who can stay him ? This hath a cleare truth in it , and fully hits the scope of the place .

But I conceive a fourth reading , ( which leads to ours ) to be yet more cleare , and that is , He is in one , and who can turne him ? In one ; what one ? we answer , in one minde ; noting the stabilitie of the thoughts , and purposes of God , his minde is one , his purpose is one , his decree is one , he is alwayes like himselfe in all these . He doth not change his minde , as man doth ; He is constant and fixed to his owne purposes , to the dictates of his owne will and wisdome ; He is one And who can turne him ?

Or , Who can turne him away ? Or , as another renders , Who can make him returne backwards ? that is , who can make him goe back from what he hath determined and once resolved upon . True repentance or conversion is the change of the minde in man . Every man that is converted from his sinfull state & course by the power of God , becomes another man ( as to his morals and spiritualls ) then he was before , but man cannot turne God , and make him any other then he is . God can cause man to change his minde ; but man cannot make God change his minde , nor turn him backward . The Prophet saith of God ( Isa. 44.25 . ) That he turneth wise men backward , and maketh their knowledge foolish . The turning of the wise backward , is the altering of their councells . When they will not alter them , God can . He saith , Their councells shall not stand , nor shall they reach the end to which they were appoynted . And it is so . Sed quid ego ? similis cum sit sibi semper & idem . Quis rationem ab eo facti dictivè reposcat . But can the wisest of men , or all wise men plotting and laying their heads together , turne the most wise God backward ? They cannot . So that these words hold forth the efficacie , and stabilitie of the purposes , counsells , and decrees of God . Who can turne him ?

And what his soule desireth , even that he doth .

God is not like man , consisting of a soule and body ; Man is the result of soule and body united together . A soule is not a man , nor is a body a man ; man is a third thing rising out of both ; But God is a spirit . Animam alicujus sumi pro eo cujus est anima res est nota , quare anima dei , deus est . Sanct: And when Job sayth , What his soule desireth ; The meaning is , what himselfe desireth . The soule of a man , is indeed the man , because the choycest part of man ; though man hath another part , namely , a body , yet the soule is he . The soule of man , being his best part , is often put for the whole man . But the soule of God is not put here for God , because it is the best part of Him ; His soule is himselfe .

Further , This phrase or manner of speaking , what his soule desireth , notes onely the intensnes and strength of his desires , or what he desiereth strongly . The Lord sometimes makes offers to doe that which is not in his heart or desire to doe : But what ever his soule goes out upon indeed , or would have done , that shall be done . Thus the word is used frequently , to set forth the full purpose of God to doe a thing ( Levit. 26.30 . ) And I will destroy your high places , and cut downe your images , and cast your carkases upon the carkases of your idols , and my soule shall abhorre you . That is , extreamly abhorre you , I will abhorre you with the utmost abhorrence . And againe ( Isai. 1.14 . ) Your new moones , and your appointed feasts , my soule hateth . That is , I hate them with a perfect hatred , to shew how deepe his hatred was of those things ( as done by them ) he saith , my soule hateth them ; As if he had sayd , I hate your formality in my worship , from the bottome of my heart . We have the same sence ( Jer. 6.8 . ) Be thou instructed O Jerusalem , lest my soule depart from thee . That is , lest I totally depart . I will depart not onely by withdrawing some of your outward comforts , but even those which are the more intimate and immediate discoveries of my love , my soule shall depart from thee , or , be loosed and dis-joynted from thee ( as we put in the Mergin ) that is , I will be of no more use to thee , or a helpe to thee , then a member of the body is to the body , when it is dislocated or removed from its proper joynt . Once more ( Jer. 32.41 . ) I will rejoyce over them to doe them good , and will plant them in this land assuredly , with my whole heart , and with my whole soule ; That is , I will doe it for them entirely and affectionatly , or with entirest affection .

What his soule desireth .

That is , What he desireth , or whatsoever pleaseth him ; Velle est hoc loco aliquid peculiarius expetere , concupiscere , solet ad rem quam piam delectabilem referri . We desire onely those things which are very pleasing , And those things which are most pleasing to us , are , to us , very desirable . The desire of man is love in motion , as his joy is love at rest . But in God desire and joy are not distinguishable , in him there is no motion , all is rest . What his soule desireth , Even that he doth .

The Hebrew is very concise , His soule desireth , and doth . That is , he no sooner desireth a thing , but he doth it , Optat tantam & protinus fectum est . Merc : or when he desireth , it is done . The will of God is execution ; though he willeth many things , which ( as to man ) are not presently , no nor till a long time after executed , yet as to himselfe whatsoever God willeth is executed , and whensoever he pleaseth , his will is actually executed among men . He desireth , and it is done .

From the words thus opened , we may observe according to the first reading of the former part of the verse . That God is one .

There is one God , and but one . Thus the Lord speaks of himselfe by the Prophet ( Isa. 44.8 . ) Is there a God besides me ? Yea there is no God . I know not any . ( Isai. 45.5 . ) I am the Lord , and there is none else , there is no God besides me . He is one himselfe , and he hath not a second . The Heathens having many gods , when they were oppressed by any one god , Saepe premente deo dat deus alter opem . they sought reliefe from another . As Sorcerers and Witches goe to a stronger spirit , for help against what a weaker spirit hath done . Heathen gods were devill-gods , and they are many . The Jewes degenerating into Idolatry , multiplyed their Gods according to the number of their Cities ( Jer. 2.28 . ) But Jehovah , The living God , The Lord , is one God . We affirme from Scripture that there are three Hees or subsistences in the God-head ( commonly called persons ) Father , Sonne , and Spirit ; but these three are one , not onely by consent , but by nature and essence . Heare O Israel ( sayd Moses , Deut. 6.4 . ) The Lord our God is one Lord .

Secondly , From our reading ; He is in one , or ( as we supply ) He is In one minde . Observe that great truth .

God is unchangable .

I the Lord change not ( Mal. 3.6 . ) The unchangeablenes of God may be considered in divers things .

First , In his essence or nature ; God knoweth no decay . He is a spirit , an eternall spirit ; He hath nothing mingled or mixed in him which should worke or tend to alteration . God is simple , He is most simple , even simplicity it selfe . There is no composition in him , no diversitie of qualities in him . Man changeth in his natural constitution , because compounded and made up of different elements , qualities , and humours , which contending and fighting one with another , necessitate his change . Every day brings some , though insensible , changes upon us ; And in a few yeares our changes are very visible , and sensible . The Psalmist speaking of the heavens , which of all visible creatures are in nature most unchangeable , yet calls them changeable in comparison of God ( Psal. 102.26 . ) The heavens are the work of thy hands ; They shall perish , but thou shalt endure ; yea all of them shall wax old like a garment ; as a vesture shalt thou change them , and they shall be changed . The heavens are the purest part of the creation , and freest from elementary mixtures , yet they shall wax old , they shall be changed . In opposition to which the Psalmist adds ( ver. 27. ) But thou art the same , and thy yeares shall have no end . Nor are the yeares of God onely without end , but himselfe is without change . Indeed there is no change of time to God ; past , present , and to come , are all the same to him , and he is the same in all ; Thou art the same , or more emphatically according to the strictnes of the Hebrew phrase , Thou art thy selfe , alwayes thy selfe . As thou art thou wast , and as thou art and wast thou wilt be for ever . When Moses desiered to know the name of God , ( Exod. 3.13 . ) wee finde it at the 14th verse ; and God said unto Moses , I am That I am ; And he said , thus shalt thou say to the children of Israel , I AM hath sent me unto you .

Secondly , As God is unchangeable in his essence , so in all his divine perfections and attributes ; all which are essentiall unto him . God is as powerfull and strong as ever he was ( Isa. 26.4 . Isa. 59.1 . As high and soveraigne as ever he was , Psal. 92.8 . as wise and omniscient as ever he was , 1 Tim. 1.17 . ) As gracious and mercifull as ever he was , his mercy endureth for ever . ( Psal. 100.5 . ) As faithfull and true as ever he was ( Rom. 3.3 , 4. ) And as just and righteous as ever he was , he doth and will reward every man according to his workes .

Thirdly , God is unchangeable in his purposes , decrees , and counsells . The Medes and Persians boasted of their decrees , that they alterd not ( Dan. 6.18 . ) But the very unalterablenes of humane Decrees is alteration it selfe compared with the unalterablenes of divine decrees . We have the Lord thus speaking in the Prophet ( Isai. 46.16 . ) I am God , and there is none like me , declaring the end from the beginning , and from ancient times , the things that are not yet done , saying my counsell shall stand , and I will doe all my pleasure . And as the Lord establisheth his owne counsel , so he can unsetle the best layd counsels of the sons of men ( Psal. 33.10 , 11. ) The Lord bringeth the counsel of the Heathen to nought : he maketh the devices of the people of none effect : The counsel of the Lord standeth for ever , the thoughts of his heart to all generations . And hence the Lord , by his Prophet , challengeth the deepest politicians , the Oracles for counsel , the Achitophels of this world 〈◊〉 straine their wits to the utmost , for securing of their owne counsels from disappoyntment ( Isai. 8.10 . ) Gird your selves , and ye shall be broken in pieces , take counsel together , and it shall come to nought ; speake the word , and it shall not stand ; for God is with us ; he is with us as to protect us against your open opposition , so to blast your most secret consultations against us . And as the Lords counsels are immutable in themselves , so he hath condescended to assure us of their immutabilitie ( Heb. 6.17 , 18. ) Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel , confirmed it by an oath , that by two immutable things , in which it was impossible for God to lie , we might have strong consolation &c. Oaths are sacred and the strongest confirmations between man and man , and therefore though the counsel of God be immutable without an oath , yet that we might have the greatest assurance that it is so , God hath confirmed it by an oath . That so the heyres of salvation having two immutable things to rest their soules and build their faith upon , might not onely have consolation , strong consolation ; such consolation as might master and overcome all the feare and unbeliefe of their owne hearts , and the gainesayings of Satan .

Fourthly , God is also unchangeable in his promises ; what ever he hath sayd he will doe for his people , ( He is in one minde ) it shall be done . A promise from God is the best securitie ; halfe a promise , an it may be ( as he speakes to the meeke of the earth ( Zeph. 2.3 . ) Seeke righteousnes , seeke meeknes , it may be ye shall be hid in the day of the Lords anger ; this halfe promise ( I say ) is better security then the hand or seal , yea then the oath of the faithfullest man on earth . ( 2 Cor. 1.20 . ) All the promises of God in him ( that is , in Christ ) are yea and in him amen ; That is , they shall certainly be performed and accomplished . God doth not give promises ( as many men doe ) to rayse and then disappoynt and abuse our Hopes ; He doth not make promises rather for snares to catch others , then for bonds to tie himselfe , as some men doe , ( which is not only a great unworthines , and disingenuitie in them , but a great iniquity and sin ) the Lords promises are our richest inheritances ; and that not onely because he hath promised greater and better things then are in the compasse of any mans power to make good , or in the compass of any mans understanding to make , but because h● will certainly be as good to us in performance as he hath been in promise . For He is in one minde concerning all that he hath promised . He will be mercifull as he hath promised , and pardon sin as he hath promised , He will deliver us from trouble as he hath promised , and sanctifie all our troubles to us , as he hath promised . He will give us his Spirit , as he hath promised , and save us eternally , as he hath promised .

Fifthly , He is also in one minde , concerning his threatnings . He will be as good as his word in the evill which he hath spoken against sinners , as well as in the good which he hath spoken concerning his servants ( Zech. 1.5 . ) Your fathers where are they ? and the Prophets doe they live for ever ? But my words and my statutes , which I commanded my servants the Prophets , did they not take hold of your fathers ? And they returned and sayd , like as the Lord of hoasts thought to doe unto us , according to our wayes , and according to our doings , so hath he dealt with us . That is , his threatnings have arrested us as Sergeants doe a malefactor , or a debtor , and carryed us away their prisoners . As if the Lord had sayd , Your fathers are dead , and my Prophets are dead also , but the words which my Prophets spake to your fathers concerning the sword , famine , and captivitie which should shortly come upon them , these dreadfull prophesies dyed not , yea these are not yet dead but alive and in force against you . If we doe not take hold of the preceptive part of the Law by obedience , the poenal part of the Law will take hold of us for our disobedience . Thus the Lord professeth ( Mal. 3.5 . ) And I will come neare to you to Judgement , and I will be a swift witnes against the sorcerers , and against the adulterers , and against false swearers , and against those that oppresse the hireling in his wages , the widow , and the fatherlesse , and that turne aside the stranger from his right , and feare not me saith the Lord of hosts , for I am the Lord , I change not . I will certainly be not onely a Judge but a witnesse , and that a swift one , against such wicked ones . There is no evading my Judgement , seing I am both witnes and Judge ; as a witnes I know all that ye have done , and as a Judge I have power not onely to condemne you , but also to give you up into the hand of the executioner ; for I am the Lord of hosts ; I have all the Armyes of heaven and earth at my command and bidding . Thus I will doe , and be ye assured of it , that I will doe so ; for I am the Lord , I change not .

Sixthly , God is unchangeable , or of one minde in his gifts . ( Rom. 11.29 . ) The gifts , and calling of God are without repentance ; That is , The gifts of his effectuall calling shall never be repented of ; As they who receive them , will have no cause to repent ( yea they will have cause to reioyce in them for ever ) so God who gives them will not repent . He is in one minde , he will not alter his gifts . As Pilate when he was moved to alter his writing upon the Crosse of Christ , answered , What I have written I have written ; that is , what I have written shall stand ; so what motion soever should be made to God to recall the gifts of effectuall calling , he would surely answer , What I have given I have given , my gift shall stand . There are gifts of a meere outward calling , which God takes away againe . His gifts doe not stand with such , because they stand still with his gifts . That was the doome of the idle servant who had one talent given him ; Take the talent from him , and give it to him that hath ten Talents ( Math. 25.15.28 . ) But the gifts of effectuall calling shall not be taken away . ( Jam. 1.17 . ) Every good gift , and every perfect gift ( such is the gift of effectuall calling ) is from above , and cometh downe from the father of lights , with whom is no variablenes , nor shadow of turning . And as there is no variablenes in God , as to the matter or generall nature of the gifts which he bestoweth ( they are all good and perfect gifts in their kinde , though they are not all in the same degree of goodnes and perfection ; God doth not give his people , sometimes bread , and sometime a stone , now an egge and anon a scorpon , now , I say , as there is no variablenes in God , as to the nature of the gifts which he bestoweth ) so there is no variablenes in him as to the act of giving or bestowing . As the Lord giveth liberally , and upbraydeth not ( Jam. 1.5 . ) so he giveth liberally and repenteth not . Thus we see he is not onely one , but in one minde ; He is unchangeable ; And that not onely in his essence and glorious attributes or perfections , but in his counsels , and decrees , in his promises , and threatnings , in his gifts and bounties to all his people ; He giveth and repenteth not .

Before I passe from this poynt , it will be needfull to answer some Objections which are raised against it from those Scriptures , which seeme to say , that God is not of one minde , or that his minde doth alter and change .

First , That report which Moses makes of God , seemes to say so , ( Gen. 6.6 . ) And it repented the Lord , that he had made man on the earth , and it grieved him at his heart : What is repentance , but the change of the mind ? therefore he that repents is not in one mind . Seing then God repents , how is he unchangeably in one minde ? A like appearance of contradiction , we find ( 1 Sam. 15. ) not onely with this text in Job , but between the 11th verse compared with the 29th of the same Chapter . The 11 ●h verse speakes thus ; Then came the word of the Lord unto Samuel , saying , it repenteth me that I have set up Saul to be King &c. ( ver. 29. ) And also the strength of Israel will not lie , nor repent ; for he is not a man that he should repent . The strength or victory of Israel , is God , for it was by his strength that Israel had all his victories ; and of him Samuel saith , He will not repent , when as himselfe had sayd a little before , It repenteth me &c. To these Scriptures we may adde 2 Kings 20th , which in words holds out a great change in the minde of God concerning Hezekiah , if we compare the first and the fift verses of that Chapter together ( ver. 1. ) In those dayes Hezekiah was sicke unto death , and the Prophet Isaiah , the son of Amos , came to him and said unto him , thus saith the Lord , set thine house in order , for thou shalt dye and not live . Here is a strong affirmation that Hezekiah should dye ; And to the affirmative the negative is also added ; Thou shalt dye , and not live . 'T is the strongest manner of asserting any thing , when the contrary is denyed . As it is sayd of John the Baptist ( John 1.20 . ) And he confessed , and denied not ; but confessed , I am not the Christ &c. So here , Thou shalt die , and not live . Yet we read ( vers. 5. ) And it came to passe before Isaiah was gone out of the middle Court , that the word of the Lord came to him , saying , Turne againe , and tell Hezekiah the Captain of my people , thus saith the Lord , the God of David thy father , I have heard thy prayers , I have seene thy teares : behold I will heale thee ; on the third day thou shalt goe up unto the house of the Lord , and I will adde unto thy dayes fifeene yeares . Doth not this import an evident change in the minde of God ? Having dispatcht the Prophet to tell Hezekiah , that he shall die , and not live , He presently after , even before he was got out of the Court , sends the same Prophet backe to tell him that he shall live and not die . We have the same difficulty in that knowne place in the Prophesie of Jonah ( Chap. 3.4 . ) Jonah is sent to Nineveh with a direct message ; Yet fourtie dayes and Nineveh shall be overthrowne . Notwithstanding as soone as the fast was proclaimed and kept , and the Ninevites had repented and turned from their evil wayes , The Lord also repented of the evil denounced against them ; ( ver. 10. ) And God saw their workes , that they turned from their evil way , and God repented of the evil that he had said , that he would doe unto them , and he did it not . Here God repented of his threatning . He had said Nineveh should be over-throwne , yet when they turned from what they had done , God turned from what he sayd he would doe . And did he not change his mind , in reference to his promise to Zion , as there in reference to his threatning against Nineveh ? The promise to Zion runs in this tenour ; This is my rest for ever ; here will I dwell , for I have desired it ( Psal. 132 14. ) Yet the Lord removed out of Zion , he departed from Jerusalem , and gave it into the enemies hands . How many miseries , and captivities did that people undergoe , long agoe ? and how are they scattered from Jerusalem into all Lands unto this very day ? How then shall we reconcile the Text , and poynt in hand , with these quoted Scriptures , and many others of a like interpretation ?

How is God unchangable , or , in one minde , when we read of his repenting what he had done , of his saying what he would doe , and yet not doing what he had said , both in his promises & in his threatnings ? How can these changes and the Lords unchangeablenes stand together ? or how is he but in one minde , the tenour of whose doings doth so often vary , both from what he hath formerly done , and from what he hath professed he would doe . In a word , How is the Lord constant to what he sayth he will doe , when eyther he doth it not , or doth the quite contrary to it ? He that repenteth is not in one minde , seing repentance is a change of the minde .

First , I answer ; Repentance properly taken notes a change of the minde ; But in an improper or allusive sence , there may be repentance without any the least change of the minde . When God is sayd to repent ( as in those texts alledged ) we are to understand it improperly , or onely in allusion unto man . The Scripture in many other things speakes of God , eyther as condescending to mans understanding , or as alluding to the common actions of man . God doth not act as man doth , yet by such expressions as hold out , what and how man acts , we may come the more easily to understand what God doth . As in the present instance , when man repents , he doth these two things .

First , He ceaseth to doe , what he began to doe , he breakes the thread of his former motions .

Secondly , When man repents that he hath done , or made such a thing , he is ready to deface and destroy that which he hath made or done : When man repents that he hath set up such or such a thing , he removes and takes it downe . Thus God is sayd to repent , not because his minde is changed , but because ( as a man that repenteth ) he ceaseth to doe what he did , or he destroyeth that which he had made . Thus the Lord is said to repent his making of Saul king , because he meant to remove him from being king ; And to repent that he had made the world , because his purpose was , for the sin of man to deface and destroy the present beautie and excellency of the world which he had made . God often puts forth the effects of repentance toward man , but the repentance of a man never put forth any effect upon God .

Secondly , We may answer thus ; God often minds a change : Aliud est mutare voluntatem , aliud velle mutationem . Aquin : par: 1. q. 19. art. 7. But he never changes his minde . And so all those Scriptures before mentioned , note onely that God did minde a change , or make a change : But not that he did change his minde . There is a vast difference between these two , to minde or determine a change , and to change the minde or determination . As for instance , a man that is resolved to weare garments sutable to the season of the yeare , and temperature of the weather ; in the heate of summer it is his minde to weare light and thinne garments that he may be coole , and in the cold of winter , his minde is to weare heavier and thicker garments that he may be warme . Now if this man when winter comes leaves off his light thinne garments , & puts on those that are heavier and thicker , he cannot be sayd to change his mind , for his minde was alwayes to weare change of garments according to the season of the yeare , and temper of the weather . And thus the Lord according to the changes which he finds among men for the better or for the worse , doth both minde and make eminent changes among them , as to his providentiall administrations , whether in wayes of Judgement or of mercy , but in these he never changes his own minde , forasmuch as his mind was everlastingly fixed , in case of such emergencies , to make those changes in his administrations and dealings with the sons of men .

Thirdly , For further answer , We are to distinguish between the outward sentence , and declaration of God , and his secret purpose or decree . God doth often change his sentence , or the declaration : But he never changeth his purpose , decree , or counfell .

Quaest: But is not that externall declaration , the minde of God also ?

Answ: I answer ; These denounced sentences or declarations are the minde of God , yet they are not the same with the counsels and purposes of God , but serve for the fullfilling and bringing of them about ; for by the change which the sentence revealed worketh in man , the counsel of God not revealed is effected . The frustrating of the one , fulfills the other ; And the Lords designe in such declarations of his minde , is to bring about or accomplish his purposes and counsells . God did purposely declare or pronounce a sentence of death against Hezekiah by the Prophet Isaiah , to the intent that his counsell concerning the continuance of Hezekiahs life might be fulfilled . And he sent the Prophet Jonah to publish a sentence of utter destruction against Nineveh , purposely that his counsel concerning the preservation of Nineveh might be accomplished . The Lords counsel and purpose was that Hezekiah should live , and recover out of that disease . But how did he fulfill this ? even by sending him a message of death , which caused him to weepe sore , and pray and cry earnestly to the Lord for life . Thus saith the Lord , set thine house in order , for thou shalt die and not live . Then he turned his face to the wall , and prayed unto the Lord , saying , &c. But then it may be questioned , was that word of the Lord true which he sent to Hezekiah by the Prophet , saying , thou shalt dye . The sentence published was true , and would certainly have come to passe according to the order and working of second causes , for looking to them , Hezekiah must die , his sicknes was unto death ; In those dayes was Hezekiah sicke unto death . Doubtlesse his Physitians and all that were about him gave him over for a dead man . Onely God could restore him , and the way wherein he would restore him was by prayer . So for Nineveh , if we consider the desert of their sin , the sentence was true , Nineveh shall be destroyed . But the Lord sent his Prophet to tell them of their approaching destruction , that they might fast and turne from their evill wayes , and so his purpose for their preservation might be accomplished . Thus the outward sentence is changed , but the minde of God is not changed . And these changeable sentences were decreed by God , to bring about his unchangeable decree .

Fourthly , I answer ; When God is said to repent , the change is not in God , but in us , God is alwayes the same , but wee are not . God is so much the same , that he never alters , and man is so little the same , that he is alwayes altering ; and , when he hath done evill , it is good for him that he is so . God did not change , but Noneveh changed by turning from sin , and Hezekiah changed by improving more in prayer , and therefore he dyed not at that time , nor were they then destroyed . The change is in the creature , not in God , when that is changed which God speakes concerning the creature . He is still unmoveable in the same minde ; all the motion is in the minde of man . It is in this case as with a ship putting out to Sea . When a ship sets out from the harbour , and sayles by the shoare , the unexperienced passenger thinkes the shore moves from the ship , whereas indeed the ship onely moves from or by the shore . So when we thinke God changeth , or is moved , the change or motion is onely in our selves In one dispensation we take notice of the love of God , and in another of his wrath , in a third of his justice , and in a fourth of his mercy . These are changes upon us , but not in God . And these shew that God changeth his course towards us , but they are no proofes of a change in God . For the love of God , and the wrath of God , the justice of God , and the mercy of God are still the same , but we changing are cast sometime under the effects of his love , and sometimes of his wrath , we are sometimes under the saddest droppings of his justice , and sometimes under the sweetest influences of his mercy . As when a man changeth his aspect , and turnes about his body to another poynt , That part of the heaven which was before at his right hand , is now at his left ; yet the heavens are as they were , they doe not change eyther their position , or their motion , but the man hath changed his . Thus the wrath , and love , the Justice , and the mercy of God stand alwayes at the same poynt ; but man turneth sometimes Justice-ward , and sometimes mercy-ward ; now he faces the wrath , and anon the love of God . And doing so , he meetes with many changes in the dispensations of God toward him , but there is no change in the minde of God toward him .

And seing God is unchangeable , or , in one minde , take this by way of deduction from it .

'T is the duty of man to submit himselfe unto and acquiesce in the minde of God .

Seing the mind of God rests , we ought to rest in the mind of God ; that is , we ought to resigne up our selves , and to resolve our minds into the mind , and our wills into the will of God . What ever pleaseth God , should please us . He is in one minde , and that one minde of his hath nothing in it but justice , and righteousnes toward all , nothing but goodnes , and mercy , nothing but loving kindnesse , and faithfullnesse toward his peculiar people . As the minde of God revealed in his word , should be the rule of our actions , so the minde of God revealed by his workes , should be the rest or ease of all our passions . The minde of God is that by which we are to guide our selves in all we doe , and to that we must yeeld in all we suffer . While we see some sorely discomposed in their spirits , yea vext beyond all reason at the dispensations of God , have we not reason to beleive , that they have never heard , or at least not well learnt and digested this great truth , That God is in one minde . When the minde of God is done , himselfe is pleased , and should not whatsoever pleaseth God , please us also , yea though it be in it selfe , bitter and unpleasant to us ? A gratious heart tasts sweetnesse in Gall and Wormewood , considered under this notion , as it is the will and minde of God he should drinke it , or feed upon it . It was a strange power that David had over the people of Israel , or it shewes that they had a very strong opinion of his justice and integrity , when it is sayd ( 2 Sam. 3.36 . ) Whatsoever the King did , pleased all the people . What was sayd of him , we should say in the highest sence of God , whatsoever he doth should be pleasing to all his people . It was once the saying of a Court-flatterer ; That which pleaseth the King , Placet mihi quod regi placet ; dixit Harpalus , Apud Herod : lib. 1. pleaseth mee . We cannot flatter God in saying so . It is but our duty to say so ; we sin if we say not , and say not with our hearts , Whatsoever pleaseth God , pleaseth us . He acts below both the duty and priviledge of a man , who resolves himselfe into the will of any man , how high soever , or though he be King-High , and he acts above both the state and proportion of a man ( though much below the duty of a Christian ) who doth not resolve himselfe into the will of the most high God , who is higher then the highest of the Kings of the earth . He vainely supposeth himselfe God-High , who submits not to the will of the most High God . Whatsoever God doth or will have done , man should say , Even so be it , as God will have it .

But some may say , if it be so , then it seemes we may not endeavour to extricate our selves from , or to get a removall of any of those evills , troubles , or afflictions , which at any time presse and greive us .

For answer to this scruple , I say .

First , It is our duty in every trouble that God layeth upon us , to seeke unto God , and to use all good meanes for the taking of it off from us . But

Secondly , We must not seeke unto God for the removing of any evill from us , as being displeased with his laying it upon us : we must be quiet under our troubles , and yet we may both desire and endeavour to be quit of them . Though God be in one minde , yet that doth not necessitate man to one condition , nor hinder him from seeking a better then that wherein he is .

I have insisted the longer upon this poynt , because Job gives it as a general answer to all his friends queryes about him , and as the best expedient for reconciling the difference between them and him . He is in one minde , And who can turne him ?

Hence learne .

That as God is unchangeable in himselfe , so none can alter or change him .

Some men are of a very steady spirit , they are not in and out , as we say , forward and backward : let them alone , and they are true to their own principles , and they will be true to others according to their promises . Yet , possibly , these men may be turned aside , and led out of the way , by the perswasion of others . A subtle head and a smooth oyly tongue , may worke them off from their owne resolutions . It hath been a question disputed among moral Philosophers , Whether a wise man may be an uncertaine or a various man ; And they resolve it Negatively ; Wisdome is as balast , which keeps the minde from floating . And it hath been sayd of a wise man among the Heathen , that the Sun might as soone be thrust out of his line , as he from the line of Justice ; yet let no man glory in man , no not in wise men . The wisest , and most constant among men may doe unwisely and prove unconstant . The most resolved among the children of men , may be wrought upon , and brought over to what they purposed not . But this is the glory of God , that as he is in one minde , so none can turn him , or make him in two . None can turne him out of the way , eyther of his intended Judgements , or promised mercies ; what he hath a minde to doe , he will not be put by the doing it .

We may affirme three things concerning the workes of God , or concerning God in his workings .

First , The workes of God are so full of mystery , that none can fully comprehend them ; there is much in his ordinary workes beyond man , and his extraordinary workes are all beyond man . We ( by reason of our indiligence ) see but little of any of his workes , and some of his workes are such , as we can see but a little way into them with all our diligence .

Secondly , The workes of God are so full of righteousnesse , that no man can justly reprove , or finde fault with them . They who come with the most curious & critical eyes to examine the workes of God , shall not finde any flaw or defect in them . There have been many , who ( through their presumptuous folly ) have found fault with the workes of God , but there was never any ( who with his most refined wit ) could finde a fault in them . The Jewes of old complained of , and quarrel'd at the wayes of God as unequall ( Ezek. 18.25 . ) but when it came to tryall , they could prove nothing but the inequality of their owne .

Thirdly , The workes of God are so full of power , that none can put a stop to , or hinder the accomplishment of them . These are three excellent perfections of the workes of God ; And the last is that which is here under hand . Hezekiah , though a great King , was not able to bring a worke about which he had a minde to , The rescue of Jerusalem out of the hand of the Assyrians , and therefore he sends this pitifull cry to the Prophet Isaiah ( 2 King . 19.3 . ) The children are come to the birth ( that is , the busines is ripe for execution ) and there is no strength to bring forth . The workes of the strongest men may sticke in the birth for want of strength to bring them forth . But the workes of God never sticke in the birth upon that or any other account . He is in one minde , and who can turne him ? There are foure wayes by which men are usually turned off from or stopped in their workes , but by none of them will God be turned , when he hath a minde to worke .

First , Men are often stopt by outward power ; they doe not eyther that good or that evill which they would , because they cannot , and their cannot , possibly , doth not lie in this , that they have not a power in themselves proportionable to the worke , or because they have medled with a matter too great for them , and for which they are no match ; but they therefore onely cannot doe what they would , because they are hindered from doing it . A man may have ability to master the worke he is about to doe , yet not to master the impediments that stand in the way of it . But all the power of the creature cannot hinder God ; If he will worke , none can let him ( Isa. 43.13 . ) The power of men is weaknesse unto God . And that which lookes like weaknesse in God , is stronger then the united strength of all men ( 1 Cor. 1.25 . ) The foolishnes of God , is wiser then men ; and the weaknesse of God is stronger then men .

Secondly , Men are , or may be turned by counsel or advice : and some who could not be stopt by power , have yet been stopt by perswasion . An eloquent tongue hath prevailed , where a violent hand could not . We read how Abigail prevailed upon David , a mightie warrier , and mightily resolved to destroy Nabal , and all his house ( 1 Sam. 25.22 . ) So and more also doe God unto the enemies of David , if I leave of all that pertain to him by the morning light , any that pisseth against the wall . David spake not onely peremptorily , but with a kinde of adjuration ; And he was upon his march with foure hundred armed men at his heeles to put his purpose into Execution : Yet a discreet woman goes out to meet and turne him from his course , and turne him she did ; she did it effectually . But what could Abigail a woman doe , to prevaile with David and his Souldiers ? What she did , she did by perswasion , she layed arguments before him , and managed them with so much pathetical rhetoricke , and clearnes , that he could not withstand her ( ver. 32.33 . ) And David said unto Abigail , Blessed be the Lord God of Israel , which sent thee this day to meete me ; and blessed be thy advice , and blessed be thou which hast kept me this day from coming to shed bloud , and to avenge my selfe with mine owne hand . Thus men may be turned from what they have resolved , especially when they doe not well deliberate before they resolve . But God cannot be turned by any counsel or advice , seing whatsoever he purposeth to doe , he doth it upon the unerring advice and counsel of his owne will . Those passions of anger and jealousie , in which ( as he is set forth to us in Scripture ) God is sayd to act , are yet the issues of infinite deliberation . He that doth all things by the best counsel , can never be turned by any .

Thirdly , Men are often turned by petition , when they will not by argument , and you may entreate them to desist from what they were about to doe , though you cannot advise them out of it . And we know that of all things prayer is the most prevailing with God . Nothing hath ever turned God so much as prayer hath ; and yet prayer it selfe ( in the sence here intended ) cannot turne God . We must not thinke that we change God by our prayers , though when we pray , God often makes a gratious change for us . Whatsoever his minde is to doe , he doth it , yea though prayer stand in his way . Wee may say that the greatest providentiall changes that were ever made in the world , God hath made them upon the prayers of his people ; yet he never changed his owne minde in the least at the prayer of his people . The Lord calls his people earnestly to call upon him so , and meeting him by prayer to stop him when he is preparing to doe some great thing against them , or to bring some great evill upon them . ( Amos 4.12 . ) Therefore thus will I doe unto thee O Israel , and because I will doe this unto thee , prepare to meet thy God O Israel . Wee may take those words prepare to meete thy God O Israel , not so much for a challenge as for a direction . But how shall Israel prepare to meete God ? Not with weapons of warre , not with sword , and speare , these will make no defence against God . No : but with teares and prayers , these are the armes and amunition of a Saint , there 's no contending with God , but onely by humbling our selves before him .

But you say , prayer cannot turne God .

I answer ; prayer hath caused and may cause God to turne from his outward actings and dispensations , onely , it cannot turne God from any of his counsels or resolutions . And because prayer hath so great a power upon God , to turne him from his outward dispensations , therefore he sometimes hath forbidden prayer , when he was resolved not to turne from such threatned dispensations ( Jer. 14.11 . ) Then sayd the Lord unto me , pray not for this people for their good . As if the Lord had sayd ; if any thing could prevaile with me , thy prayer would ; But because I am fully purposed to visit their iniquities , therefore I will not have thy prayers run waste . As for them let them pray as long as they will , as their prayers come , onely from their necessities , not from their hearts , so they shall not come neere mine ; nor doe I care how long their prayers ( which are but pudle water ) run waste ; let them pray and spare not ; but let them be sure of this , that though they pray I will not spare ; so it follows ( ver. 12. ) When they fast I will not heare their cry , and when they offer burnt offering , and an oblation , I will not accept them : but I will consume them , by the sword , and by the famine , and by the pestilence . Their owne prayers had no power in them to turne God ; and he who had a power to stop God by prayer , is himselfe stopt from prayer , as in the place last quoted , so once before ( Jer. 7.16 ) Therefore pray not for this people , neither lift up cry nor prayer for them , neither make intercession to me , for I will not heare thee . And as the Lord stopt Jeremie from prayer for them , so he professeth that if they who in former ages had been most prevailing with him , should now againe mannage their suite before him , yet he would not be moved by it . ( Jer. 15.1 . ) Then said the Lord unto me , though Moses and Samuel stood before me , yet my minde could not be toward this people . As if the Lord had sayd ; Though they should get my chiefe favorites , to sollicit their cause , and plead on their behalfe , yet they should finde me in one minde , and that even they could not turne me . Jesus Christ never solicited any cause but he sped in it , but the best of men may be earnest soliciters and not speed . For though good men will not solicit a bad cause before God , or pray against his revealed will , yet they doe not alwayes hit his secret will . And God who sayth to his people generally ( Ps. 50.15 . ) Call upon me in the day of trouble , I will deliver thee : yet in some particular cases he will not deliver them , though they call upon him . Prayer is not onely an allowed , but a commanded meanes , and so the most probable meanes to obtaine deliverance , yet that cannot alwayes obtaine or fetch it . Yea God who often brings his people into trouble , on purpose to provoke them to seeke his helpe , yet , sometimes , will not helpe them though they seeke him . And the reason is , because he is in one minde , and will not be turned from his purposes , no not by prayer . If once the Lord be resolved to destroy , prayer cannot save ; Though Moses and Samuel stood before me , yet ( saith the Lord ) my minde could not be toward this people , cast them out of my sight , and let them goe forth , such as are for the sword to the sword , &c.

But if prayer cannot turne God , then you lay a temptation before us to turne away from prayer .

I answer ; first , as was shewed before ; prayer may turne God in reference to his outward dispensations , though it cannot turne him from any of his counsels and resolutions .

But then it may be enquired ; how shall I doe to direct my prayer ? For I know not what the purpose or resolution of God is , I onely see what his dispensations are . And if so , I may pray against the minde or purpose of God ; I may aske for the removing or taking away of that , which he is purposed shall continue ; and I may aske the gift of that , which he is resolved not to bestow .

To this I answer ; First , That though the minde of God to give us such a mercy , or to withdraw such an affliction , be a secret to us ; yet this is revealed , that it is our dutie to pray about these things . What God will give or doe for us when we pray is a secret ; but this is revealed , that in all things we ought to pray . That 's the Apostles rule ( Phil. 4.6 . ) Be carefull in nothing , but in every thing by prayer and supplication with thanksgiving make your requests knowne unto God .

Secondly , Suppose the things we pray about , whether for the having , or removing of them , be such as it is not the minde of God either to give or to remove . Yet we may please God , in praying for the attainement of those things , which it is not his pleasure to give , and in praying for the taking away o● those things , which it is not his pleasure to remove . We doe not offend God , by asking that which he will not give , if the thing be such , as is in the generall nature of it according to his will . The Lord takes it well at our hands that we pray , and is well pleased to heare us pray , when he is not pleased to heare , ( that is , to grant ) our prayers .

Thirdly , Be not turned from prayer , because prayer cannot turne God , for it is a great argument that the minde or purpose of God and his decree is to give such a mercy , or to remove such an evill , if we have an heart to pray much for or about it . For God who hath sayd , I will be sought unto , that I may doe it for them ( Ezek. 36. ) hath not sayd unto the seed of Jacob , seeke ye me in vaine ( Isa. 45.19 . ) And when God stirres up his people to pray , it is an argument he is ready to heare . Thou wilt prepare their heart , thou wilt cause thine eare to heare . ( Psal. 10.17 . ) So that as God takes it well at our hands that we pray for many things which he hath no purpose to give us ; so it is a good ground of faith that he hath a purpose to doe such or such things for us , when he puts it into our hearts to pray for them .

Lastly , Let not any stumble at the dutie of prayer , because of Gods unchangeablenes ; for wee pray , not to change the minde of God , but to fullfill it ; wee pray for the fullfilling of his decrees , not for the altering of them , for the fullfilling of his counsels , not the voyding of them . And because God is in one minde , and none can turne him , we have the more incouragement to pray . For all the good things that are in the minde , counsel , and purpose of God to doe for us , and bestow upon us , are borne , and brought into the world usually by the hand of prayer : Prayer is ( as it were ) the midwife , to bring our blessings to the birth . Therefore though prayer cannot turne God , yet we have no reason to turne from prayer .

There is yet a fourth thing which may stop men , but cannot stop God ; And that is nearnes of relation . Men are often turned out of the way when a neare relation stands in their way . They purposed to doe this or that , but that such a friend , or such a kinsman hath turned them from their purpose . 'T is rare to finde such a spirit as the Lord by Moses observed and highly commended in the Tribe of Levi ( Deut. 33.9 . ) Who said unto his father , and to his mother , I have not seene him , neyther did he acknowledge his Brethren , nor knew his owne children . That is , hee was not turned by the nearest relations from executing that terrible sentence of the Lord upon the children of Israel his Brethren after they had made the Golden Calfe , of which you may read at large ( Exod. 32.26 , 27 , 28 , 29. ) It is truely sayd , That relations have little entity in them , but they have the greatest efficacy in them : And their efficacy hath never appeared more in any thing then in this , The turning of man from his purpose or his duty . But relations have no efficacy in them to stop or turne the Lord from his purposes . ( Isa. 27.11 . ) It is a people that have no understanding , therefore he that made them , will not have mercy on them , & he that formed them will shew them no favour . As if the Prophet had sayd ; When the Lord threatens to bring evill upon you , possibly ye will say , we are the worke of thy hands , he hath made us , surely then he will not destroy us . We finde that argument pleaded ( Isa. 64.8 . ) But now O Lord , thou art our father , we are the clay , and thou our potter , and we all are the worke of thy hand : Be not wroth very sore O Lord , &c. To plead our relation to God by Christ is the strongest plea in prayer , and to plead any relation to God , hath a great strength in it . Yet while some urge these , they signifie nothing , and have no force at all . They who are like that people in the Prophet , a people of no understanding , spirituall idiots , such as have no knowledge to doe good , or no practicall understanding in the things of God ; such , I say , may urge their relation , and get nothing by it ; He that made them , will not have mercy on them , and he that formed them , will shew them no favour . The Lord professeth strongly against any power which a relation shall have upon him to turne him , or take off the processe of his Judgement under high provocations from the highest of men . ( Jer. 22.24 . ) As I live , saith the Lord , though Coniah the son of Jehoiakim King of Judah were the signet upon my right hand , yet would I pluck thee thence , and give thee into the hand of them that seeke thy life , &c. To be as the signet upon the right hand , notes the most intimate neerenes of relation , yet the Lord breakes thorough this , and will not be turned away by it , from the severest actings of his owne purposes . Thus it hath appeared that as the Lord is unchangeable in himselfe , so nothing can change him . He is in one minde , who can turne him ?

And what his soule desireth , e●●● that he doth .

Hence observe .

That God doth whatsoever he will , or whatsoever he desires to doe .

There is no bound to the power of God , but his owne will . When the Heathen asked in scorne , Where is your God ? The Psalmist tells them plainely both where he was , and what he had been doing , ( Psal. 115.3 . ) But our God is in the heavens , he hath done whatsoever he pleased . The doings of God know no bounds , but his owne pleasure ; He hath done whatsoever he pleased . He will not indure to have any articles put upon him , nor any circles or limit-lines drawne about him . The power of God is regulated and determined by nothing but his will . A great Prince once sayd , That he had indeed a circle about his head ( meaning his Crowne ) but he would not beare it to have a circle about his feete ; he must goe which way himselfe pleased , and doe whatsoever his soule desired . Yet there are circles drawne about all the powers of the world , only God hath none . His government is purely arbitrary . Nor is it fit that the government of any but his should be so ; 'T is neither fit nor safe that any should governe arbitrarily or purely at will , but he whose will is altogether pure , but he whose will is so farre from needing a rule , that it is one , yea the onely unerring One. ( Ezek. 24.14 . ) I the Lord have spoken it , it shall come to passe , and I will doe it , I will not goe backe , neither will I spare , neither will I repent ; according to thy wayes , and according to thy doings , shall they judge thee , saith the Lord God . As if the Lord had said , It is my will to have it thus , and therefore it shall be thus . That which is most sinfull in man , is most holy in God , to act according to his owne will . Mans will is to crooked a rule , for others to guide their actions by , or for himselfe to guide his actions by . He that saith , I will doe this or that , because I will , doth nothing as he ought . There should be much willingnes , but none of our owne will in what we doe . But as Gods will should be both the rule and reason of our actings , so it alwayes is of his owne . There is ( as I may say ) an holy wilfulnes in God , He will have what he will , and he will doe what he will . God will not doe many things which he can , but he can doe whatsoever he will , and whatsoever he will doe , he is just and righteous in doing it . And this is the glory of God , to have such a power , and such a will . And there being such a power in God , with such a will , we need not feare his power . We leave men to their will as little as we can , whom we trust with much power . When men in power , have nothing but their will to guide them , wee presently feare oppression and tyranny , and that we shall be farre from leading peaceable and quiet lives under them in all godlines and honesty , which is the most desireable and blessed fruit of Magistracy . Nor is this a pannicke or groundlesse feare , seing the will of man is corrupt and sinfull , selfeish and revengefull . And who can but feare to be under that power which hath no limits but a corrupt will ? But who would feare to be under the power of God , acted by his will , seing he willeth nothing but what is righteous , just , and good . What can we expect but right from him , who is righteousnesse ? what but good from him ( in a good cause ) who is goodnes it selfe , how great or how unlimited soever his power is ? If some men might doe what they would , what evill would they not doe ? There 's nothing stands between some men , and the wronging of all men they have to doe with , but the want eyther of power or of opportunity to doe it . The Lord can doe what he will , but he will doe nothing but what is good . He is able to ruine all men , but he will wrong no man , no not the worst of men . What his soule desireth , even that he doth ; but it is impossible his soule should desire to any thing but what is right .

Lastly , When it is sayd , Whatsoever his soule desireth , even that he doth , or more close to the Originall , He desireth , He doth . We learne , That , It is as easie with God to doe a thing , as to desire to have it done .

All men would doe what their soules desire , but most men desire that which they cannot doe ; yea though men have a desire to doe a thing , and a power to doe it also , yet it is not so soone done as desired ; there must be a preparation and the use of meanes before man can doe what he hath a power to doe ; so that though a man hath power proportionable to his desire , yet he is not presently a partaker of his desire . But God can make his power as speedy as his desire . He can make the declaration of his will , and the execution of it contiguous . For though many things lie long in the will of God before they are done , and what he willed from eternity is don in time , and the time of doing it be yet a great way off , yet he can doe any thing as soone as will it , and whatsoever he willeth or desireth , is , to him , as done already . ( Psal. 104.30 . ) Thou sendest forth thy Spirit , they are created . The creation there spoken of is providence , for that is a continued creation . The first creation was the production of all things out of nothing to that being which they had , but there is another work of creation which is the continuing or renewing of things in their being , and of this he sayth ; Thou sendest forth thy Spirit , that is , thy power , they are created , And thou renewest the face of the earth . Thou makest a new world ; And thus God makes a new world every yeare , sending forth his Spirit , or quickning power in the raine , and Sun to renew the face of the earth . And as the Lord sends forth his power in providenciall mercies , so in providenciall Judgements . He looketh on the earth , and it trembleth ; He toucheth the hils , and they smoake ( ver. 32. ) A man can soone give a cast with his eye , so soone can God shake the earth , that is , eyther the whole masse of the earth , or the inferior sort of men on the earth . When he looketh , or casts an angry eye upon the earth it trembleth . He toucheth the hils ( that is , the powers and principalities of the world ) and they smoake ; If he doe but touch them they smoake , that is , the dreadfull effects of the power and Jugement of God are visible upon them . As soone as the Lord calls , all creatures readily tender their service . ( Psal. 105.31 . & 34. ) He spake , and there came divers sorts of flies , and lice in all their coasts . ( ver. 34. ) He spake , and the Locusts came ; and caterpillers , and that without number . If the Lord speake the word , it is done . God spake the world into this beautie , he did but say , Let there be light , and there was light . And he can speake the world into trouble and confusion ; He doth but say , Let there be darknes , and there is darknes . It was an high speech of Caesar , who meeting with some opposition from that yong noble Roman Metellus , sayd , Let me alone , lest I destroy thee . And presently added ; It is easier for me to doe this , then to speake it . Such was his power , that he could easier take away a mans life , then give sentence of death against him . This is most true concerning the great God of heaven and earth , there is no more difficultie in his doing of a thing , then in his desiring and willing it to be done .

The generall truth of this verse carryeth in it a twofold inference .

First , Of terrour to the wicked , God is in one minde , the same opinion which he had of their wayes , and persons heretofore , the same he hath still . The same curses and Judgements which he hath denounced against them formerly , are in force still . Is it not a terrible thing to incorrigible wicked men , to remember that what the soule of God desireth , he doth , when his soule desireth nothing but vengeance and wrath for them . Therefore tremble before the Lord ye wicked , and be ye sore affraid at the remembrance of his unchangeablenes .

Secondly , Of abundant comfort to the faithfull and righteous . The mind of God is mercy to them , and he is in this one minde towards them , none can turne him . His soule desireth to doe them good ; And whatsoever his soule desireth that he doth . What can Saints desire more , then that God should doe all that for them which he desireth ? and all that he will assuredly doe . Therefore rejoyce in the Lord ye righteous , and give thankes at the remembrance of his unchangeablenes .

JOB , CHAP. 23. Vers. 14 , 15 , 16 , 17.

For he performeth the thing that is appoynted for mee : and many such things are with him .

Therefore I am troubled at his presence : when I consider , I am afraid of him .

For God maketh my heart soft , and the Almighty troubleth mee :

Because I was not cut off before the darknesse , neither hath he covered the darknesse from my face .

IN the former verse Job exalteth God , first , in his unchangeablenes , He is in one minde , who can turne him ? Secondly , in his Almightines , What his soule desireth , even that he doth . In the 14th ver. he speaks of God in reference to his personal experience , and brings downe the generall proposition to his owne particular case . As if he had sayd ; I indeed have found , that what his soule desireth , even that he doth , mine owne sad experience proves and beares witnes to this truth , my present state makes the Comment of this text ; for he performeth the thing that is appoynted for mee .

Vers. 14. Hee performeth .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in primaria significatione , denotat , implere , finire , deinde in pace esse ; etiam solvere , compensare . Pined . The word hath various translations , but all are well summ'd up in this , Hee performeth .

First , It signifies to pay ; payment is performance , therefore the same word is used both for performing and paying .

Secondly , The word signifies , to be at peace ; and this agrees well with the former , because he that performeth and payeth according to his word , hath peace , both in himselfe and with other men . An honest pay-master sits downe in peace , and prevents his owne trouble . But to the matter ; He ( that is , God ) performeth The thing that is appoynted for mee .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quia reddet statutum meum . Mont. 'T is the same word which we had at the 12th verse of this Chapter , I have esteemed the words of his mouth more rhen my necessary , or my appoynted food . Here wee render it , the thing that is appoynted for mee . The word is often used in the 119 Psalme , and signifieth any Ordinance , Law , Statute , or Decree , whether divine or humane , for all these are the appoyntments , eyther of God or man , about things to be done , or forborne . And as God makes appoyntments of things which he would have us doe , so of such things as himselfe will doe to , or concerning us .

Master Broughton translates it here , as we doe at the 12th verse , implying necessary food , or the provisions of this life . Because he furnished mee with my dayly bread . That which wee render , the thing that is appoynted for mee , he renders , my dayly bread .

Another , learned in that language , Perfecit necessaria mea . Vatab : i. e. perfecit quicquid mihi erat opus , ipse corporis mei artifex & omnium quae in me sunt . agrees in the same sence and varyes very little in words ; Hee hath performed , or accomplished those things which were necessary for mee , or all those things which I stand in need of . He who set up this frame of my body , and hath given mee this life , hath administer'd all things needfull for the upholding of this body , and for the maintaining of this life . And so , the words carry Jobs sence or acknowledgement of the fatherly care and kindnes of God towards him . What his soule desireth , even that he doth , for hee furnisheth mee with dayly bread , and hee performeth what is necessary for me , or supplyeth all my wants . According to which sence Mr Broughton renders the second part of the verse also ; And many such graces are with him . Thus Job spake at the 10th Chapter , ver. 8.12 . Thy hands have made mee and fashioned me together round about . Thou hast granted me life and favour , and thy visitation hath preserved my spirit . So that the minde of these translaters seemes to be this , That Job would set forth the unchangeablenes of Gods decree in giving him his appoynted comforts , as well as sorrows .

Yet rather by this appoyntment ( or the thing which God had appoynted him ) wee are to understand ( as I conceive ) his afflictions onely and his sorrow ; As if he had said ; Quicquid deme decrevit absolvet , sive in bonum sive in malum . Merc : Non me missum faciet , donea impleverit , quae in statuit . Merc : I finde that God will doe what he hath a minde to doe , how grievous soever it be eyther to the minde or flesh of man : for he performeth the thing that hee hath appoynted for mee ; hee hath appoynted me to sorrow , and I have had sorrow and trouble store ; And he will not dismisse me or let mee goe out of his hand , till he hath performed every title of what he hath appoynted for my portion of sorrow and suffering in this world . And to shew how much he was assured of this , He speakes in the present tense ; Not he will performe , but he performeth , &c. As if he had sayd ; He will as surely doe it , as if he were now a doing it .

Hence observe .

First , That God will certainly performe all his appoyntments concerning man ; He is able to doe it , and he will doe it .

This poynt was largely insisted upon from those words of the former verse ; He is in minde , who can turne him ? God doth what he hath a minde to doe , therefore I shall not here stay to shew the certainty of Gods performing what he hath appoynted , but to shew the appoyntment of all things which he performeth . Take the observation thus formed .

Whatsoever God performeth , or doth to any man , was before appoynted , or decreed for , or concerning him .

All the workes of God in time , were his decrees before time , hee performeth the thing that is appoynted , and appoynted by himselfe , and his appoyntments are as himselfe is from everlasting . Whatsoever God doth , we finde it under an appoyntment .

First , and especially , as to ( the buisines in hand ) the afflictions and suffering of his servants ; All their sufferings are under an appoyntment . ( Micah 6.9 ) The Lords voyce cryeth unto the City , and the man of wisdome shall see thy name , heare ye the rod , and who hath appoynted it . As if he had said ; your selves by your sins are the procurers of it ; we the Prophets are onely the reporters and publishers of it ; But God himselfe is the appoynter of it . As publique and national rods , so private or personall rods are appoynted ; And as often as we feele their smart , we should consider their appoyntment . The Apostle ( 1 Thes. 3.3 . ) moves the Saints to a steadines of spirit under affliction upon this ground , that no man should be moved by these afflictions ( he doth not mean that wee should be without sense of our afflictions , stroakes , and sufferings , but his meaning is , that we should neither be moved by impatience under them , to murmure at them , nor be moved by undue feares to faint in them , why ? ) for your selves know that wee are appoynted thereunto . The afflictions are appoynted to us , and wee are appoynted to them , and your selves know it . This doctrine hath been published to you , that afflictions are under a divine appoyntment , that there is a decree of God about them . And that , First , as to the matter , of what sort the affliction shall be ; secondly , as to the measure or degree ; how great the affliction shall be . Thirdly , the appoyntment reaches the season , and that twofold . First , when the affliction shall begin , and secondly , how long it shall continue ; every thing , in affliction , is under an appoyntment .

Secondly , As our afflictions , so also our comforts are under an appoyntment . As the Lord hath appoynted the Gall , so the honey of our cup , as the cold and winter , so the warme and summer seasons of our lives . ( Isa. 61.2 , 3. ) The Spirit of the Lord God is upon me , because the Lord hath annoynted me to preach good tidings to the meeke &c. To proclaime the acceptable yeare of the Lord , and the day of vengeance of our God , to comfort all that mourne ; to appoynt unto them that mourne in Sion ( and this appoyntment , in execution , is 〈◊〉 fullfilling of the first appoyntment by decree , to appoynt unto them t●● mourne in Sion ) to give unto them beauty for ashes , the oyle of Joy fo● mourning , the garment of praise for the spirit of heavines . And as our spirituall comforts , so our temporall , our outward salvations and protections are under an appoyntment . ( Isa. 26.1 . ) Salvation shall God appoynt for walls and bulwarkes .

Thirdly , As the wall of protection is set up , so the sword and all other instruments of destruction are sent out by appoyntment . ( Jer. 15.3 . ) I will appoynt over them foure kindes , saith the Lord , the sword to slay , and the doggs to teare , and the fowles of heaven , and the Beasts of the Earth to devoure and destroy . And as the destroying sword , so the place whether the sword shall goe to destroy is under an appoyntment . When the question is put ( Jer. 47.6 . ) O thou sword of the Lord , how long will it be ere thou be quiet ? put up thy selfe into thy scabbard , rest and be still ; The answer is made ( ver. 7. ) How can it be quiet , seing the Lord hath given it a Charge against Askelon , and against the Sea-shore , there hee hath appoynted it . He hath appoynted this place , this ground , this Country , this Citie , this shoare for the sword ; and the sword being under an appoyntment , must doe as it is appoynted . If wee look all the Scripture over , wee shall finde all things under an appoyntment ; As first our children are appoynted ; when Adam had another Son , his wife Eve sayd ( Gen. 4.25 . ) God hath appoynted mee another seed in stead of Abel , whom Cain slew . Secondly , our wives are appoynted . When Abrahams servant was sent by him to Mesopotamia for a wife for Isaac , he saith , If the woman come whom thou hast appoynted to be wife to my Master Son , &c. That this woman rather then any other should be his Masters sons wife , was ( he knew ) by the appoyntment of God ( Gen. 24.14.44 . ) Thirdly , All our Times are appoynted by God . ( Exod. 9.5 . ) My times are in thy hand ( saith David , Psal. 31.15 . ) Fourthly , not onely things that are or exist , but things that as yet are not , come under an appoyntment . What shall be is as certaine to God , as what already is . ( Isa. 44.7 . ) And who as I , shall call , and shall declare it , and set it in order for me , since I appoynted the antient people ? And the things that are coming , and shall come ? The antient who have been long and still are , were appoynted by me , and the things which are not but shall be in a continued succession , like Linkes of a Chaine holding one in another , are appoynted by me . The things that are coming ( or that are neere the birth ) and shall come ( things afarre off ) all that is to be done , as well as all that hath been done , is under an appoyntment . Fifthly , as all the passages of our lives , so death it selfe is under an appoyntment ( Heb. 13.27 . ) It is appoynted for all men once to dye . And as death is appoynted , so the season or the when of it is appoynted . ( Job 7.1 . ) Is there not an appoynted time to man ? Againe ( Job 14.5 . ) Thou hast appoynted his bounds that he cannot pass . Sixthly , as the dayes of man , so The day of the Lord , the day of Judgement , is under an appoyntment . ( Act. 17.31 . ) . Because he hath appoynted a day wherein he will Judge the world in righteousnesse by that man whom he hath ordained ; the time is fixt , he hath appoynted a day , a day of Judgement . When the appoynted day shall be is a secret , but , that he hath appoynted a day is revealed , and that he hath appoynted all the motions and changes that are coming upon the world , till that day come . So then

First , Wee are not governed by blinde fortune . Nor

Secondly , By a Stoicall Fate .

Thirdly , But by a divine appoyntment .

Further , The appoyntment of God determineth , first , the end ; secondly , the meanes leading to and promoting the attainement of the end . Lastly , as God appoynteth Great things , so the least , A sparrow falls not to the ground without him , that is , without his appoyntment , or without an order from heaven , yea the haires of our head are all numbred ( Math. 10.29 , 30. )

This truth well digested is enough not onely to supercede and stop all the undue feares , but to establish the comforts of all the people of God . What can be better for us , then that all things are in so good a hand , that they are appoynted and measured out by God , that he cuts out our condition for us , that he formes and frames our state for us . It hath been said , Every man is the fashioner of his owne Condition , there is some truth in that , mens conditions are much according to their actings ; but God is the supreame fashioner and orderer of every mans state and portion . The portion of the wicked is set out by God ( Job 20.29 . ) This is the heritage of the wicked , and the portion appoynted to him of God . Theirs is indeed a sad portion , but it is a just and a deserved one . He also fashions and cuts out a portion for his owne people ; And though theirs is often for the present a bitter one , and so deserved by them , yet he alwayes makes it a good one to them , and hath prepared a better for them , which they have not at all deserved . Hee performeth the thing that is appoynted for me : And many such things are with him .

Some expound this of the paralel dealings of God with other persons ; Hee performeth the thing that is appoynted for mee , Haec multitudo refertur ad similia exempla hominum quos deus similiter exercet sive exe●cere possit si velit . Non unicum ( inquit ) ego sum exemplum hujus liberae dei potesta●is . and many such things are with him ; That is , I am not the onely Instance , or example of this ; God doth the like also to others , my case is not singular , I am not alone in the thing , God hath not appoynted a portion for mee onely , and performed it accordingly to mee ; no , he doth many such like things ; yea whatsoever hee doth with , or concerning any else , it is by appoyntment and according to the determinate purpose of his owne will : Many such things are with him .

But , secondly , I conceive that wee may rather expound these words ( many such things ) of such things as Job had already suffered ; As if he had sayd , The Lord bath performed the thing that hee hath appoynted for mee ; hetherto ( I have had my portion of trouble and sorrow unto this day ) and I am like to have more ; Cum jam me quibus voluerit tormentis affligerit , & alia ad huc quanta voluerit mihi infligere poterit . Hieron : I doe not yet perceive that God hath done with mee ; for as our comforts , and the provisions of this , so our afflictions and the sorrows of this life , are , or may be renewed or returned upon us every day . Our bread is called ( in that prayer which Christ taught his Disciples ) dayly bread , that is , the bread that is brought out to us every day ; And when we have received our bread for one day , wee may say , Mulia jam passuis sum , ta●en si aliud voluerit anima ejus fiet . Phil: Videtur se patientissimè compara●e ad nova flagella . many such things are with him , that is , hee hath bread enough for us for to morrow , and for next day , for this yeare and for the next , for all the dayes and yeares of our lives , many such things are with him ; So , when we have suffered and been troubled this day , we may say , hee hath other sufferings and troubles for us against next day , when these are gone and blowne over ; this I suppose is the thing that Job aymes at ; so that he seemes to prepare himselfe for new rods , and to say , in the sweetest and humblest composure of a meek and quiet spirit , It is the Lord , let him doe with me , what seemeth good in his owne eyes . All that God hath performed to me-wards hee hath appoynted for mee , yet I am not of opinion that God hath spent all his appoyntments upon mee ; surely hee hath not drawne his quiver dry , hee hath yet more arrowes to shoot at my poore already wounded and bleeding breast . My heart misgives or rather gives me , that he hath not yet shewed me all the troubles which he hath appoynted for the tryall of my graces , for the exercise of my patience , and for the purging out of my corruptions . For many such things are with him . And this wee may take two wayes .

First , In reference to the power of God ; hee can doe many such things as these , he can doe what he hath done , his arme is not shortned .

Secondly , In reference to his owne deservings ; many sins are with me ; and therefore I have reason enough to suspect , that many more sorrowes are appoynted for mee . I may need more humbling and refining , and therefore it is like I shall have it , and that another furnace is heating for me . In how holy a frame was the spirit of this good man ! He justifieth God in all that he had done , and he was ready to submit ( though it made his flesh feare and tremble at the thought of it , as he confesseth it did in the next verse ; yet I say , he was ready to submit ) to whatsoever God would yet doe , knowing that he could , and being much perswaded that he would doe much and many things more then he had done yet . For ( saith he ) Many such things are with him .

Hence note .

First , God hath variety of wayes to exercise and chasten his in .

As hee hath more then one Blessing , so he hath more then one Chastening ; as he hath many Comforts , so he hath many sorrowes ready at his hand ; as hee is the God of all Consolation , so hee is the God also of all tribulation ; and as hee can make all Consolation to abound , so hee can make all tribulation to abound ; many such things are with him . When you have suffered one affliction , doe not thinke that you have suffered all , there may be a second at hand . They are usually twin-borne , and sometimes we may say ( as Leah in another case , Gen. 30.11 . ) A troupe cometh . Troubles come by Troupes . We read the Lord threatning his antient people the Jewes after great sufferings , and Judgements had been upon them , with a succession of new Judgements . The whole twenty eight Chapter of Deuteronomie is but a continued description of that variety both of blessings and curses which God hath at hand stored up in his Treasures . Read how various his Judgements are ( 1 Kings 8.37 . 2 Chron. 6.28 . ) I will punish you yet seaven times more for your sins ( Lev : 26.18.24 . ) And that seaven times more may be understood ; First , in reference to the variety of their punishments , you shall have seaven kindes of punishments more then you had ; secondly , in reference to the degrees of their punishment ; I will make them seaven times greater then they were . As Nebuchadnezar commanded the fiery furnace to be heated seaven times hotter ; so the Lord can command the furnace to be heated seaven times hotter : And as the Lord can chasten and afflict his people seaven times more both in kinde and degree , so they may need seaven sorts of afflictions more , and a furnace heated seaven times more then formerly , eyther for the purging out of their sins , or for the exercise and proofe of their Graces . For though the Lord hath a great variety of afflictions at his command , yet he never layeth any one of them upon us , but when there is need . The Apostle Peter gives us assurance of this from God ( 1 Ep: 1.6 . ) For having said , that Saints are kept by the power of God through faith unto salvation , wherein they greatly rejoyce , he presently adds , though now for a season ( if need be ) ye are in heavinesse through manifold temptations . Wee see the temptations wherewith the Lord exerciseth the heires of heaven here on earth , are many , yet they never feele these but when need is ; And many have as much need of the rod for their spirituall estate , as they have of bread for their naturall . Many such things are with him .

Secondly , Note .

Wee deserve more and sorer afflictions then God hath yet layed upon any of us .

They who sin least suffer lesse then their sin , how much soever they suffer here . ( Psal. 103.10 . ) Hee hath not dealt with us after our sins , nor rewarded us according to our iniquities , so great is his mercy to them that feare him . The Text is to be understood of them that feare God : Hee hath not dealt with us after our sins , that is , in proportion to our sins , nor rewarded us according to our iniquities , that is , wee have not had that measure of trouble which answers the measure of our iniquities . Ezra made humble confession of this in the name of the Jewish Church ( Ezra . 9.13 . ) And after all that is come upon us , ( much is come upon us ) for our evill deeds , Non sunt condignae passiones hujus vitae 1 ad praeteritam culpam quae remitti●ur . 2 ad praesentem consolationis gratiam quae immittitur . 3 ad futuram gloriam quae promittitur . Punit deus intra condignum , & retribuit bona ultra condignum . and for our great trespasse , seing that thou our God hast punished us lesse then our sins deserve , &c. Their punishment was great , yet lesse then their iniquities . As all the afflictions and miseries of this life are lesse then the glory that is promised ( Rom. 8.18 . ) I count that the sufferings of this present life are not worthy to be compared to the glory that shall be revealed ; So all the sufferings of this life are not to be compared with the deserts of the least sin committed by us , nor with the least comfort of the Spirit which is given to us . As the good things which God bestows upon us are above and beyond any worthines of ours , so the evills with which he chastneth his children , yea or punisheth the worst of wicked men in this life , are below and on this side what they are worthy to receave .

Vers. 15. Therefore am I troubled at his presence , when I consider him I am afraid of him , &c.

This and the next verse expresse the state of Jobs spirit upon the former discovery , or how he was affected with this thing , that many such things were with God . I have often met with other passages in this booke which have a neernes of signification with these words , and therefore I shall with the more speed pass thorow them , and part with them .

Therefore am I troubled at his presence .

The words ( probably ) are an answer to an objection ; for his friends had charged him with feare and trouble of spirit at the presence of God upon another account , even because of the guiltines of his conscience , or because of his great wickednes . So ( Chap. 22. v. 10. ) Eliphaz having shewed him his sin , thou hast sent the widdow empty away , the armes of the fatherles have been broken , presently adds the sad effects which were upon him ; therefore suddain feare troubleth thee , and snares are round about thee ; As if he had sayd , thou hast been very wicked in thy actions , and therefore thou art so unquiet in thy spirit ; Thou hast been uncharitable and injurious to men ; therefore thou art troubled at the presence of God . No , saith Job , my trouble of spirit doth not arise from my guilt ( though I have sin and iniquity enough about mee , to deserve greater Chastenings then these which are upon me ) but the cause of my trouble ariseth from the knowledge and apprehensions which I have of God , who is in one minde , Quia ita potens est , ut absolutè quicquid libet faciet , & hac potestate nunc in me utitur . Merc : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 turbare accelerare . and who can turne him ? hee performeth the thing that is appoynted for mee ; and many such things are with him . This is the spring and ground of my trouble : I am troubled both with the feeling of my present calamities , and with the feare of greater .

The word signifies both to make haste , and to trouble , the reason is , because , as some say , trouble makes hast , ill newes comes apace ; or , secondly , because wee are very hasty to get out of trouble ; and usually over-hasty ; he that is in trouble would faine be out of it ; no man loves to sticke in such a condition : therefore the same word in the Hebrew elegantly signifies both to make hast , and to trouble . And hence one of the Ancients translates , Therefore have I hastened to his presence . Expounding it thus ; Propterea ad eum festinavi . quod ipse exponit . Quia me tribulavit ideo relictis temporalibus ad eum festinavi . August . Because he hath thus afflicted mee , therefore leaving all the world , I make hast to him , I throw my selfe upon him , and leave my cause to him ; that 's a good sence , and very spirituall ; For the Saints being afflicted , make hast to God , because he is their father , and because hee alone is able to be their deliverer ; who would not make hast to God upon such an interest ? A wicked man turnes from God by sinning against him , and he runs away from God afflicting him . He that delights in sin , cannot delight in God , who is the avenger of sin . But afflictions draw Saints neerer to God , therefore have I hastened ( saith that translation ) into his presence . But wee have rendered it ( as I conceave ) better to the Intendment of this place .

Therefore am I troubled at his presence .

The letter is , at his face , or because of him ; that is , for feare of him .

Therefore am I troubled .

Job was troubled upon a twofold account .

Sensu flagellorum praesentium , mutu furorum . Jun. First , With the paine and smart of his then present sufferings .

Secondly , With feare of further or future sufferings . I am troubled at his presence .

The presence of God is most desireable ; what is it that Saints wish and rejoyce in comparatively to the presence of God ? My soule thirsteth for God ; when shall I come and appeare before God ? saith David , ( Psal. 42.2 . ) How greedy was he of the presence of God ? how did he ( as it were ) tell the clocks , and count every houre a day , every day a yeare , till he was restored to it . And in another place , how earnestly doth he deprecate his banishment from the face of God , as the sorest punishment , ( Psal. 51.11 . ) Cast me not away from thy presence . Yet here Job confesseth , I am troubled at his presence .

Hence note .

God can easily vary the appearances of himselfe to us .

He can discover himselfe so to us , as that his presence shall be better to us then life , better to us then ten thousand of these lower worlds , or as the heaven of this lower world , yea as the onely felicity of that heaven which is above . What is heaven , but this presence of God . Thou wilt shew me the path of life ; In thy presence is fullnes of Joy ( Psal. 16.11 . ) Thus God can make himselfe knowne with a delightfull presence , yet he can make himselfe knowne , and often doth , even to his owne , with a dreadfull and an amazing presence . God in whom there is no variablenes , nor shadow of turning , can vary the demonstrations of himselfe to us , as much as light varieth from darknesse , or life from the shadow of death . God hath a light side , and a darke side as to manifestation , though in himselfe he is light , and in him there is no darknes at all . Sometimes his presence is sweetnes and joy , even joy unspeakeable and glorious ; at other times , his presence is bitternes and sorrow , even sorrow unspeakeably grievous . There is nothing so dreadfull to wicked men at any time as the presence of God . As it hath been their wretched care to hide their sins from God as much as they could , so they would count it their happines to have their persons hid for ever from the presence of God . That which is both the sin and trouble of the wicked at all times , is the trouble , if not the sin of some godly men at sometimes , namely , the presence of God , not in it selfe , but with respect to the manner of his manifesting himselfe to them , and dealing with them . As will appeare further in the next clause of this verse . I am troubled at his presence , When I consider I am afraid .

As if he had sayd , Cum diligentius considero ejus tantam potentiam , cujus nunc in me specimen vides , noe possum quin expavescam , non quid in me , sit iniquitas , sed ne deinceps pergat sua potentia me affligere . Merc : When I seriously weigh and have deep thoughts in my minde , when I set my understanding throughly on work to consider the severity of Gods proceedings with me , and when I remember the wormewood and the gall , those bitter tasts and sad experiences which I have had already of his dreadfull power , then I am afraid . And this feare ariseth not from the guilt or accusations of my own conscience , but lest the Lord should againe act and put forth that his terrible power upon me .

But what feare is here meant ? or how was Job afraid upon the taking up of this consideration ? I answer ,

There is first , a pure filial or son-like feare , when wee are afraid to sin against and displease our father . This feare is a speciall grace promised in the new Covenant , and the beginning of wisdome .

Secondly , There is a pure slavish feare , when wee dread God as a Judge , and revenger . This feare is the issue of the Covenant of workes , and the beginning of sorrow .

Thirdly , There is a mixt feare , not a pure filial , nor a pure slavish feare , but with a mixture or ingrediency of both . Such I conceive the feare of Job was ; his was a mixt feare ; it had some tang of slavery in it , and it had some touch of Son-ship in it ; there was much of the spirit of Bondage in it ; and something of the Spirit of Adoption in it . With the former feare many good men have been much exercised in all ages , especially before Christ came in the flesh , and the clearer breaking and beaming out of Gospel light , ( Rom. 8.15 . ) Yee have not received the spirit of bondage to feare againe . And ( Job . 14.27 . ) Let not your hearts be troubled , nor be yee afraid ; that is , be not burdened and opprest with that servile and slavish feare which you are subject to Christ spake it to his owne Disciples , for even at that time deep impressions of that feare were upon them , doubting much what would become of them , when he should ( of which he had told them ) leave the world , and be gone from them . And besides that speciall reason which the Disciples then had to feare at that time . This feare usually ariseth from two reasons , in others , at all times .

First , From the Consideration of their owne weaknesse and faylings .

Secondly , From the Consideration of the Majesty and greatnes of God ; when they Consider these things they are afraid . And though Beleevers are freed from the praedominancy of slavish feare , and are endued with infusions of true filial feare , yet they are often taken with this mixt feare , as in reference to their owne weaknes , so respecting the Majesty of God , with whom they have to doe . When I Consider I am afraid of him .

Observe .

That the Majesty and power of God duely Considered , are terrible even to his owne people .

Many men have slight thoughts of the great God , they tremble not , they feare not ; what 's the reason ? they Consider not ; they are careles , and therefore they are fearelesse , they are ignorant , and therefore they are confident . There are none so bold as they who are thus blind . Who is the Lord ( sayd Hard-hearted Pharaoh ) that I should obey his voyce , to let Israel goe ? I know not the Lord , neyther will I let Israel goe . That 's a sad Confidence that proceeds from ignorance , and a sad fearelesnes that hath no ground but carelesnesse . I remember what the answer was of a very Godly man upon his death-bed ; who having much trembling upon his spirit at the apprehension of the greatnes , Majesty , and glory of God , it was said to him by a Godly friend that came to visit him ; Sir , you have knowne God , and been long acquainted with him , why are you thus full of feare and trembling ? O , saith he , if I knew God more , I should tremble more . If we were but more acquainted with , and did more Consider of the Infinite greatnes of God , and of our owne distance from him as creatures , much more as sinners , how should we be swallowed up with divine amazements ; so that we must charge it upon the want of Consideration , that so many have such undue and unbecoming thoughts of God , as also that their thoughts fall so much below both their duty , and their sins : if wee did but Consider how sinfull we are , and how holy God is , we should alwayes serve him with feare , and rejoyce with trembling ; When I consider I am afraid of him . Job was afraid of him when he considered him ; and so was Asaph ( Psal. 77.3 . ) In the day of my trouble I sought the Lord , my sore ran in the night and ceased not , my soule refused to be comforted . I remembred God and was troubled , I complained and my spirit was overwhelmed . Such a remembering of God is not a bare act of the minde , in opposition to forgetfulnes , as if Asaph had sayd , I remembered God , that is , I did not forget him , but I remembered God , that is , I fixed my heart upon him , I minded him fully , or set him fully before my minde : though the rememberance of God is the spring of Comfort to us , and that many wayes , yet an Asaph , a holy man , The holyest among many men , may be troubled when he remembers God , when he Considers his glory , greatnes , power , and Majesty , and himselfe a poore worme . When the holy Prophet Isaiah saw the Lord ( in vision ) sitting upon a throne high and lifted up , and saw the Seraphims covering their faces and their feete , and heard them crying one unto another , and saying , Holy , holy , holy , is the Lord of hosts , the whole earth is full of his glory . Then he sayd ; Woe is mee for I am undone , because I am a man of uncleane lips , &c. What a concussion was there upon his spirit upon the meeting of these two visions ; first , that of the holines of God ; secondly , that of his own uncleanenes , ( Isa. 6.1 , 2 , 3 , 4 , 5. ) Moses who had such intimacy with and accesse unto God , is yet described trembling at his giving the Law ( Heb. 12.21 . ) And so terrible was the sight , that Moses said , I am exceedingly afraid and tremble : Moses knew that God was his friend , a God in Covenant with him , yet Moses said , I exceedingly feare and quake ; the sight and voyce o● God is our Blessednes , yet there may be a troublesome and a terrible both sight and voyce of God , even Moses was afraid : and so was Habakkuk ( Chap. 3.16 . ) When I heard ( that is , thy speech , v. 2. ) my belly trembled , my lips quivered at the voyce , rottennes entred into my bones , and I trembled in my selfe , &c. And at last wicked men ( though now so unconsidering who God is ) shall have such Considerations of him as shall for ever drowne and swallow them up in a deluge of feare : the thoughts of the presence of God will be Eternall terror to them , who now are unmoved with the thoughts of his presence , or who have not God in all their thoughts . There is a presence of God which shall be death to them , who have not lived in a due and awfull consideration of his presence . Thus the Apostle describes the punishment of wicked men ( 2 Thes. 1.9 . ) They shall be punished with everlasting destruction from the presence of the Lord . Wee may understand it two wayes .

First , They shall be punished by being put from the presence of the Lord ; That 's the punishment of losse , they shall be for ever excluded and banished from his presence . That which was their desire here , shall be their misery hereafter . They who care not for the presence of God in this world , shall be everlastingly cursed with the want of it , in the world which is to come .

Secondly , I rather conceive the meaning of that Text to be this , there shall be a manifestation of the wrathfull presence of God to them , and that shall be their punishment ; the presence of the Lord is everlasting life , and light , and joy to his owne people ; but the presence of the Lord shall be terrible and dreadfull , even everlasting destruction to wicked men ; they shall at last Consider it so much , that they shall feare to purpose . God will powre out such a presence upon them as they shall be equally unable to hide themselves from or stand before , but must lie downe and sinke under it into the bottomlesse gulfe of despaire for evermore . If the Godly are sometimes afraid , where shall the wicked appeare , when God appeares . When I consider ( with Job ) I am afraid of him .

Vers. 16. For God maketh my heart soft , and the Almighty troubleth mee .

Nihil opinor addit novi , sed tantum versiculum praecedentem exponit . Sanct: This verse is neere in sence with the former . Job herein further shewing both a reason why he was afraid of God , as also the effect which Gods dealing with him had upon his owne heart , or how he was affected with it . For God maketh my heart soft .

The word rendred , to make soft , signifies the abateing of the strength of the heart .

But it may be enquired , what was this soft heart which God made him ?

I answer ; First , Negatively , by a soft heart here wee are not to understand a penitent heart , or a heart broken with Godly sorrow at the sight , eyther of sin acted or wrath threatned . ( 2 Kings 22.19 . ) The Lord saith by the Prophet to Josiah , Because thy heart was tender ( soft or melted ) and thou hast humbled thy selfe before the Lord , when thou heardest what I spake against this place , therefore &c. The heart of flesh promised and given in the new Covenant , is a relenting and repenting heart ( Ezek. 36.26 . ) I will take away the heart of stone , and give you an heart of flesh ; that is , I will make your heart soft , which before was hard . Job had such a heart , a soft heart in this notion , when he spake thus , but that 's not the heart here meant ; God had given him that softnes of heart before ; for he is described ( Chap. 1.1 . ) A man that feared God ; and a man that feareth God , is a man of a soft heart . ( Prov. 28.14 . ) Blessed is the man that feareth alwayes , but hee that hardneth his heart shall fall into mischiefe . Where the hard heart and the feare of God are opposed ; For wheresoever the true feare of God is in the heart , that is a soft heart .

Secondly , By a soft heart , is not here meant the patient heart ; that 's a soft heart in Scripture , a heart which is willing to submit to and beare the burden that God layes upon it : in this sence God makes the heart soft , when , as he accustomes his to sufferings , so he fits them to suffer . Man naturally is ( like Ephraim , Jer. 31.18 . ) As a Bullock unaccustomed to the yoake , both of active and passive obedience . Onely God makes man submit his stiff neck and hard heart to a suffering condition , and to answer the call of his sufferings . Pharaoh is sayd to have a hard heart , because he did not yeeld to what God called him to by Judgements , he had not a patient but an unquiet spirit under the plagues sent upon him , nor did he obey what he was summoned to by the Lords voyce in those terrible plagues . Now , though I grant that an heart made soft in patience is an excellent frame of heart , yet wee cannot understand it so here ; for Job had a patient heart , yea he had abundance of patience before , as he fully discovered at the very beginning and breaking out of his troubles ; he did not flinch at the Crosse , but did embrace it . The Apostle exhorts all Christians to Remember the patience of Job . And wee must apply that Scripture to Job before he came to this poynt . Therefore the softnes of heart intended in this text is somewhat besides this .

Thirdly , Much less are wee to understand by a soft heart , a fearefull or a Cowardly heart ; that 's a soft heart indeed , but in a bad sence . Wee have it so expressed ( Deut. 20.3 . ) Heare ô Israel , you approach this day unto Battell against your Enemies , let not your hearts be faint , &c. The Hebrew is , let not your hearts be soft or tender : a soft heart is not for a sword , nor for a battel . How shall they stand in dangers , who are fallen below them ? A penitent heart , and a patient heart are proper in dangerous undertakings , but a cowardly heart is the greatest disadvantage in the world ; therefore the Lord commanded this to be proclaimed to his people , Let not your hearts be tender when yee goe forth against your Enemies , or as it is exprest afterward ; Feare not , neither tremble , neither be yee terrified because of them . Job had not such a soft heart , he was no coward when he complained before , that the terrors of the Almighty did encamp against him as a dreadfull Army , nor while he sayd here , God hath made my heart soft .

Fourthly , A soft heart , is an effeminate , delicate , wanton heart . There are too many who have such soft hearts . Men that are fit for nothing but what is worse then nothing , to wallow in the sinfull delicacies and delights of this present world . The Apostle useth a word ( 1 Cor. 6.9 . ) which expresseth this fully . Wee render it effaeminate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Molles . but both the Greeke and the Latine is soft ; that is , persons wantonly and vainely given . And Moses applyes the very word of Jobs text to this kinde of softnes ( Deut. 28.56 . ) The tender ( or soft ) and delicate woman , that would not adventure to set the sole of her foote upon the ground for delicatenes and tendernes , ( or softnes ) her eye shall be evill towards &c. This is not onely a sinfull softnes of heart , Liquefecit afflictionibus & consumpsit . Merc : Haec mollitudo pertinet ad timorem vehementē quo quis corde & mente cedit divinae majestati & potestati , cum quis facile recipit cogitationem et metum supernae magnitudinis . but the worst of sinfull softnesses . Jobs heart was farre from this softnes . As he was at that time a man of sorrows , so he had not been at any time a man of pleasure . But if Jobs soft heart were none of these , what was it then ?

I conceive the soft heart proper to this place is , a heart weakened and laid low through the burden of affliction . A heart so worne out and spent that it can hardly beare any more . God had softned and even consumed his heart with sorrow and affliction . As he abhorred a hardnes of heart to resist the hand of God , so now he feared that his heart was not hard enough to beare it with that chearefulnes and constancy of courage which he desiered . Hard things are firme , compact , and knitt together ; those that are soft , are weake and unable to beare any weight . So that Jobs softnes of heart was his weaknes to beare ; Teneritatem & imbecillitatem affert animo meo attendenti ad omnipotentiam ejus . Jun: And he gives this as an account why he was afraid of the power of God in any new sufferings . O ( saith he ) God hath made my heart soft ; that is , I begin to faint , I finde my selfe drooping , I have not that strength of spirit ( and though I am not a coward , yet ) I have not that courage , that hardnes , or hardines of spirit which I have had heretofore . He queried indeed ( Ch. 6.12 . ) Is my strength the strength of stones , or is my flesh brass ? He had much strength , but not the strength of stones , nor was he hard as brass . Now he saith plainly , my heart is made soft , it melteth like wax at the fire ; I am so litle like brass or stones in strength or hardnes , that I am altogether like wax or water . I am so far from having a minde to strive with , or rise up against God , that I know not how to stand before him , if he ( which he seems to intend ) should still goe on to afflict me . I am growne weake and unable to beare , yet my burden remaines , and will probably be made yet more heavie . This interpretation carrieth a distinct sence in it , and that which is most genuine to the scope of the place . Mr Broughtons translation of the latter clause of the verse , suites this exposition of the former with much clearenes ; For the Omnipotent hath softned my heart , and the Almighty hath made me shrinke . Whereas wee say the Almighty troubleth me , he saith , The Almighty hath made me shrinke : For so a man commonly doth who eyther feares or feeles that which he is not well able to beare .

Hence Note .

The heart of a Godly man , even of the most Godly , may be so weakened under long continued sufferings , that he may finde himselfe utterly unable to beare them any longer .

Wicked men labour to strengthen and harden themselves all they can , to beare , in opposition to God , and Saints would strengthen and harden themselves all they can to beare in submission to God . Pharaoh hardened his heart to oppose God striking him ; hee had stroake after stroake , and Judgement after Judgement , yet he would not yeeld ; but at last God made his heart soft in one sense , though hee hardened it in another . God appeared at last too hard for Pharaoh , hee could hold out no longer . And we finde the Lord speaking thus by Ezekiel to his people , who ( it seemes by the language which God useth concerning them ) had , as it were , set themselves with unholy resolutions to stand or rather stout it out with God , and beare the worst that hee could doe unto them ; But ( saith the Lord , Ezek. 22.14 . ) can thine heart endure ? or can thine hands be strong in the day that I shall deale with thee ? When I deale with thee in wayes of Judgement , when I take thee in hand to punish and repay thee according to thy workes , can thine heart endure ? no! it cannot endure , it shall not be able to endure . The Lord doth not meane it of an endureing with submission and patience ; So it is the honour of Saints to endure what ever God layes upon them , but to endure with stoutnes and resistance ; art thou able to stand it out , or can thine hand be strong ? no , thy heart and hand will be soft and weake , thou wilt not be able to beare it when I come to deale with thee . It is sayd of Christ by David his type ( Psal. 22.13 . ) when hee was under those terrible sufferings for our sins , that his heart was made soft ( and if it were so with the greene tree , what must it be with the dry ? ) I am powred out like water , and all my bones are out of joynt : my heart is like wax , it is melted in the midst of my bowells . Thus the sufferings of Christ our head ( who was also the Captain of our salvation , and the mighty God ) made his heart soft and melted him . His heart was not melted with sorrow for his owne sin , ( for he was without sin ) but the sorrow that was upon him for our sins melted his heart . Whose heart will not melt & grow soft , ( that is , unable to beare it ) when God layeth his hand heavy and long upon him ? Therefore we r●ad in the Prophet , how the Lord takes notice of this , and condescends to the weaknes of man ( Isa. 57.16 . ) I will not contend for ever , neither will I be alwayes wroth . I will not goe onne to doe , as I have done . Why ? What s the reason of it ? not but that God is able to continue his Contending , and to carry on his warre , whether with persons or with Nations for ever ; but he hath respect to the poore Creature ; for ( saith he ) I will not doe it , lest the spirit should faile before mee , and the soules which I have made . How can soules faile ? the soule is an immortall substance , and shall not faile for ever . The soules of the damned shall be under everlasting Contendings , and never faile , they shall beare wrath for ever and not faile , yea their bodyes shall not faile , but through the power of God ( sustaining them under his Justice ) shall endure everlasting torments . The meaning of that expression in the Prophet , is the same with this in the Text , Their heart will be made soft ; as yet they have strength , faith , and courage to beare these afflictions , but if I continue them longer , their spirit and strength , their faith and patience will faile , and be so worne out that they will not be able to abide it . God would not Contend for ever , lest ( as Job here complaines ) he should make their hearts soft .

And the Almighty troubleth mee .

That is , his presence , or his dispensations trouble me , Deus , in cujus potentia sufficientiaque divitiarum , solatium meum esse debebat , is me privavit omni solatio , & animam meam plane dejecit , deserit me , terret me . Sanct: wee see how much the spirit of Job was carryed out in the thing ; And he useth a word here that signifieth the power of God to comfort and refresh , or God in his allsufficiency to comfort , yet ( saith he ) this Almighty troubleth mee ; that is , the thoughts or remembrance of him troubleth me . He hath cast downe and grieved my soule already , and I am much troubled with fearefull apprehensions of like severities from him againe . These words , the reader will easily perceive to be of the same minde and meaning with the 15th verse of this Chapter , lately opened , and therefore I shall not stay upon them , but proceed to the last verse .

Vers. 17. Because I was not cut off before the darknes , neither hath he Covered the darknes from my face .

Here Job gives another reason of his being thus troubled at the presence of the Almighty . It is ( saith he ) because I was not cut off before the darknes ; or , because I dyed not by thick darknes ( so Mr Broughton ) we say , because I was not cut off , hee , because I dyed not ; both meete in the same meaning . For death is a cutting off , and death will cut off or mow downe the strong , yea the strongest , as the sith doth eyther corne or grasse . Thus spake Hezekiah in his sicknes ( Isa. 38.10 . ) I sayd in the cutting off of my dayes , that is , when I thought I lay a dying . Job was troubled because he was not cut off .

Before the darknes , or , from the face of darknes .

Death it selfe is darknes , Quòd me non interemerit , auferens a conspectu non tantam hanc caliginem & tot mala . Merc : and yet Job would faine have dyed before the darknes . There is a darknes of affliction and trouble spoken of often in this booke and elsewhere , which is more bitter to man then death it selfe . Some had rather be taken out of the world , then endure the troubles of it . This is the first part of the reason , I am troubled , why ? because I was not cut off before the darknes , or before this trouble came ; As if he had sayd , I should have been glad , or it had been good for me , if death had prevented these troubles ; this troubles mee that I dyed not , that I went not to the grave before these troubles came upon mee . Thus Job gives way againe to his passion ; hee broke out much in this straine or language at the third Chapter , where at large he openeth his wish for death , either that he had dyed before , or presently after hee was borne into this world , that hee might have been at rest , and so out of the reach of those evills and calamities that did encamp against or beset him round about . The reader may consult what hath been done upon that Chapter , of which this verse is an Epitome , and there finde the nature of this wish for death explained , as also what lively desires Job had of death , or as this text speakes , that , he had been cut off before the darknes . I shall here onely take notice ; That to some , the sorrowes of this life are much more bitter then death it selfe ; yea that God himselfe hath sometimes in a way of mercy and favour called some out of the world before he would let great troubles in . There was a promise made to Josiah King of Judah , that , God being resolved to bring trouble upon that people , yet he should be cut off before the darknes . ( 2 Kings 22.20 . ) Because thy heart was tender , &c. Behold therefore I will gather thee unto thy fathers , and thou shalt be gathered to thy grave in peace , and thine eyes shall not see all the evill , which I will bring upon this place . And when Ahab had humbled himselfe before the Lord , even he went not without a reward for it , and his reward was this ( 1 Kings 21.29 . ) I will not bring the evill in his dayes . Hee shall be cut off before the darknes . Jerom speaking of the troubles that came upon the Church , Foelix Nepotianus qui haec non vidit . Hier: doth as it were applaud the death of Nepotian upon that Consideration , Happy he that dyed before these troubles lived . It hath somewhat of mercy in it , to goe out of the world before extraordinary affliction comes in ; yet in these things wee must take heed of being our owne Carvers ; it is one thing to have a promise from God , that the Cloud shall not breake in our time ; and another thing for us to wish and desire to be out of the world before the Cloud breakes : The former argueth the tendernes and care of God towards us , but the latter must needs argue eyther our unwillingnes to suffer eyther from or for God ; Or our distrust of his assistance and presence with us to support us in our sufferings . If God will not cut us off by death before the darknes , wee should be willing to live in the darkest darknes of outward calamity that ever fell upon this world . Job adds a second reason of his troubled spirit in the last words of this verse and Chapter .

Neither hath he Covered the darknes from my face .

I am troubled because I have lived in troublesome dayes , but though I have , yet God could have hidden me from those troubles , or those troubles from me ; but as hee hath let me live in the darknes of trouble , so he hath not at all covered the darknes of ttouble from me . I doe not onely live in troubles , but I am alwayes looking troubles in the face . Mr Broughton renders thus , Nor he yet hideth gloomines from my face ; which he also paraphraseth in these words ; Because I finde neyther death nor ease of sicknes , that I should not feele these afflictions . So that as he complaines because he dyed not before the darknes came ; so because God did not hide the darknes from him when it came , but let him have such sad visions of it . This still imports that Job had not that fullnes of submission to the dispensations of God , as duty called him to ; and for this Elihu reproves him ; yea God himselfe chid and rebuked him , because he tooke upon him so often to give the rule , and did not sit downe more quietly under his appoyntment and portion for him . Though Jobs patience was great , yet he had not all patience , or all of patience . And though , I doubt not , but his patience had a perfect worke , yet he did not attaine to the perfection of patience . This ( according to our translation ) is the sence and summe of these words , concerning which many things have been spoken in the former part of the Booke , whether I referre the reader : yet before I passe them quite out of my hands , I shall gather up some other Renderings of this verse , and leave them to the readers Judgement and consideration .

First , Thus ; when I was onely not Cut off by darknes , Nam ubi tantum non excisus sum propter tenebras a facie mea se operit caligine . Coc : hee hath hid himselfe in darknes from my face . This translation the Originall may beare with some little supplement , which is usuall in like Cases , when there is no straine upon the generall scope of the place , and the meaning is clearely this , Whereas I am onely not cut off by darknes , that is , whereas my troubles are such as have onely not extinguished my life , when I am in this pitiful miserable plight , Hee ( that is , God ) hath hid himselfe from mee in darknes . So that here he speakes of a twofold darknes or evill that was upon him : first , affliction upon his body ; secondly , desertion upon his spirit ; and so the negative particle not , is rendered by some onely not , it is onely not death with mee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tantum non , q. d. hoc effecit in me absconsio ejus ut non quidam exscinderer , sed excisiom proximus essem . Coc : yet the Lord is pleased to hide his face from mee ; whereas wee say , Hee hath not Covered the darknes from my face ; this translation saith , Hee hath Covered his owne face with darknes , or , Covered himselfe with darknes from my face . First , thereby intimating that God doth often joyne spirituall troubles with corporall , the hidings of his face with the troubles of our flesh . Secondly , that outward troubles are then most grievous to us , when God hides or withdrawes his presence from us .

Quod non fuerim excisus a praesentibus tenebris , & quod a facie mea averterit caliginem . Bez : Another reading gives it as an admiration ; I am exceedingly troubled because I was not cut off by the present darknes , and that he hath turned away darknes from my face : As if Job had stood wondering that his life was thus prolonged ; that his sicknes and sorrowes had not made an end of him ; that ever hee should continue so long in such a storme as hee had done , and who or what power it was that in those his great pressures , both of minde and body , did hinder or stay him from being covered with the shadowes and darknes of death .

A third renders ; Because hee hath not cut mee off through darknes , Calvin . but hid darknes from my face ; and he gives the meaning of it thus ; the reason why I am so much troubled and afflicted , is because God hath not cut mee off through darknes ; that is , because I have not had some secret or private affliction , but all the world hath taken notice of what hath been done to mee . God hath not chastned mee in the darke ; these things have not been done to me in a corner . Job might speake as the Apostle , I am made a spectacle to the world , to Angels and men , all beholding mee in this pitifull condition . And this occasions mee much trouble of minde , because as I see plainely , that the hand of God is gone out against mee , so all others see it too , and they make severall Interpretations of it . Had I been lost in the darke I should have borne it better , now I am made the common talke of the world , and how to answer their descants upon my condition , is more then a little trouble to mee . This translation hath a faire sence as to the generall truth ; but the textuall Construction ( as they who are skilsull in the Grammer of the Hebrew know ) will not beare it . And therefore I shall stay in our owne translation , which is faire and cleare as to the scope of the Chapter , shewing this good mans passion , breaking forth into some kinde of quarrell with the dispensations of God , because hee was not carryed out of the world before these troubles came in , or if hee must needs stay , and be contemporary with them , because hee found no cover , no shelter from eyther the beholding or feeling of them .

Thus I have done with the first part of Jobs Answer to the third and last assault which Eliphaz made upon his Innocency ; But as Eliphaz spake much against him , so he could not be satisfied to speake but a little for himselfe ; He had more to say , both for his owne vindication , and the refutation of his opponent . What he sayd , the twenty-fourth Chapter will tell us , which comes next in order to be opened .

JOB , CHAP. 24. Vers. 1.

Why seing times are not hidden from the Almighty , doe they that know him , not see his dayes ?

Ad propositam questionem rectè pargit Jobus , rursum affirmans , deum eum in assertundis probis , tum in puniendis sceleratis , non palam semper , sed plerūque acculta quadam ratione , notis ipsi vni temproibus agere . Bez. THis Chapter containeth the second part of Jobs answer , to Eliphaz : the generall scope whereof , is to pull up the foundation of his friends suspition of him , and dispute against him , shewing that many men doe much evill in this life , who suffer none , and that many who are innocent , suffer much evill , and are not releived : from both he concludeth , that the suffering of evill can be no concludeing argument that any man is so ; for then it must be so with all men , which most mens experience contradicteth .

So that here Job falls downe-right upon the poynt in debate , affirming what he had often affirmed before , that God both in asserting the innocency of the righteous , and in punishing the sins of the wicked , useth much variety ; and that his proceedings with the sons of men , are so farre from being alwayes open , and plaine , that usually they are very secret , concealed , and so much in the darke , that there is no print of his steps to be found . This seemes to be the designe and tendency of the whole Chapter ; and the argument of it may be formed thus ;

Yee , my friends have said , that God punisheth all evill doers in this life ; seing then he knoweth the length and continuance of their dayes in this world , why doth he yet suffer them to slip out of this world unpunished . And if they are so frequently punished in this world ( as ye affirme ) why doe not they who know God see it , and take notice of it ?

But so it is , that many wicked men slip out of the world unpunished , and the godly who know him doe not see judgement executed , therefore surely it is not the way of God presently in this life to punish every offendour ; nor can yee conclude that they who are afflicted are wicked , seing many of his people are not onely afflicted by himselfe , but lie under the rod of the wicked a long time unrevenged and undelivered .

In the whole Chapter we may observe these three parts .

First , A questioning proposition in the first verse , Why seing times are not hidden from the Allmighty , doe they that know him , not see his dayes ?

Secondly , We have the confirmation of this proposition , and that in two branches ; First , of innocent persons not releived ; secondly , of wicked persons not punished ; Thirdly , he concludes his whole discourse in the last verse of the Chapter by a stronger affirmation of what he had said before ; And if it be not so now , who will make me a liar , and make my speech nothing worth ?

Againe , More distinctly in this Chapter , we have the proposition in the first verse ; secondly , the confirmation of it , made by an enumeration , of many grosse sinnes , which wicked men commit , and feele no smart , but passe unpunisht ; and those sinnes are either , first , against man , or secondly , against God .

Against man , first , by removing of the Land-markes in the second verse ; secondly , violently taking away of cattell , in the third verse . Thirdly , turning the poore out of house and home , in the fourth verse ; fourthly , lying in waite and watching their opportunities to rob & get their prey like wilde beasts , at the fifth verse ; fifthly , reaping and carrying away other mens corne out of the fields by violence , at the sixth verse ; sixthly , using all manner of oppression upon the poore , 7 , 8.9 , 10 , 11 , 12 verses .

Secondly , Job discovers their rebellion against God , & their ignorance of his wayes : for though both these be included in the former acts ( whosoever sins against man , sins against God too ) yet there are sinnes that are more peculiar and immediate against God . And of these he speakes at the 13th verse , They rebell against the light ; against the light of the knowledge of God shining with much evidence and clearenes , both in his word and in his workes ; And then takes occasion more perticularly to describe , first , the murderer , and his darke wayes , ver. 14. Secondly , the adulterer and his dark wayes , ( ver. 15 , 16 , 17. )

Thirdly , Job sheweth , that though the wicked doe all this , and are not presently punished , yet that they are under a secret curse , which shall surely overtake them ( ver. 18 , 19 , 20. )

Fourthly , Upon this , he againe revives the mention of their sinne ; first , against the poore , ver. 21. Secondly , against the rich , ver. 22. Together with their punishment , though late , yet at last , ver. 23 , 24.

Fifthly , He re-asserts all that he had sayd , by challenging all men to disprove him ( if they could ) in what he had sayd , ver. 25. So much of the state and generall scope of the whole Chapter .

Vers. 1. Why seing times are not hidden from the Almighty , doe they that know him , not see his dayes ?

Locus subdifficilis & salebrosus . Merc : This ( as a learned interpreter gives his opinion of it ) is a hard Text , and there are various renderings of it . I shall touch upon them , and then draw out that which may be suteable for observation .

First , The whole verse may ( as some conceave ) be rather read thus ; Why are not times hidden from the Almighty , seing they that know him doe not see his dayes ? The meaning of which translation is this ; it might make a man that is not well instructed in the wayes and providences of God , to thinke that God takes no notice of the times that passe , nor of the things done here below , seing the best of his servants could never yet make it out , that he punisheth ungodly men according to their deeds in this world . Surely then we may say , That times are hidden from God , for were it not so , godly men could not but see his dayes , his judgement-dayes upon the wicked , and things would not be in such confusion , and disorder as they are . So that Job either shewes what men doe ordinarily conclude from Gods indulgence and patience towards the wicked , and his seeming slacknes and slownes in avenging the wrongs of his owne people , even that as God is in heaven , so thicke clouds are a covering to him there , and that he seeth not what is acted on the earth . As if eyther the Lords eye did not reach this inferior world , or that he would not trouble himselfe about it . Surely times are hidden from the Almighty , or

Secondly , that Job speakes his owne passions , and temptations about this poynt ; As if he had sayd , I am tempted to thinke that times are hidden from the Almighty , because he doth not send present releife to his people , nor present wrath upon his enemies . Such temptations are discovered in other Scriptures , ( Psal. 73.2 . ) My feete ( saith David ) had almost slipt when I saw the prosperitie of the wicked , when the wicked and unholy were not punished presently according to Justice , he was urged and tempted to think that God did not regard justice , nor declare himselfe in his holines as he ought . And though the Prophet Jeremiah durst not question the righteousnesse of God , yet he knew not ( in this case ) how to give an account of it , as hath been noted heretofore from his questionings ( Jer. 12.1 , 2. ) Why doth the way of the wicked prosper ? &c. And with this the following parts of the Chapter seeme to carry a fayre correspondence , wherein he enumerates many grosse practises & impieties of wicked men , notwithstanding which they passe out of this world in worldly peace .

Thirdly , One of the antient Rabbins reads the words as a wish , Quare non sunt abscondita , q. d. aequio●i animo ferrem si essent abscondita . Aben-Ezr : or a desire , Why are not times hidden from the Almighty ? As if he had sayd , I could wish they were hidden from the Almighty , and I could beare it better if God did take no notice of times , then that taking notice of them , he should not set them in order , and redresse what is amisse ; but I passe that .

Fourthly , The Latine translation is positive , and direct ; Ab omni potente non sunt abscondita tempora . Vulg: Latini videntes interrogationem blasphemam opinionem cont●nere ; quasi aut abscondita esse dicat aut optet , i. e. dominum tempora & quae hic fiunt non curare aut non videre , sine interrogatione verterunt . Merc : Times are not hidden from the Almighty , yet they that know him are ignorant of his dayes ; and the reason why they leave out the interrogation is given thus ; because they thought there was a kinde of impiety , yea blasphemy in it to say or querie , Why are not times hidden from the Almighty ? As if Job must in saying so either affirme that times were indeed hidden from the Almighty , or that he wished they were . Therefore to avoide that inconveniency they turne it into a direct negative proposition ; Times are not hidden from the Almighty . And many of the Jewish Writers stumbling at the same stone , have judged Job as denying the providence of God , or his care of times , and seasons here below ; but ( upon divers occasions ) Job hath been vindicated concerning this poynt , therefore I shall not stay upon it .

A fifth translation gives it thus ; If times are not hid , by the Almighty , how comes it to passe that they that know him doe not see his dayes ? as if he had sayd , were it not for this , or were it not thus , that God doth hide times , or that times are hidden by God , that is , that Gods providences are carried in secret , and run a great while ( as some rivers doe ) as it were under-ground , it could not be , but that they that know him , that is , wise and holy men ( as we shall see afterward ) should see the effects , and issues of those judgements . The judgements of God ( saith Job ) are delayed in their execution or executed in so secret a way , that they are mostly and to the most of men undiscerned . Wherein he fully opposeth what Eliphaz sayd ( Chap. 20.16 . ) They are cut downe out of time ; that is , they are presently cut downe , no , sayes Job , God hideth their times , that is , he puts stops and delayes upon the times of his revenge ; or as he speakes ( Chap. 21.19 . ) He layeth up wrath for his children , but themselves are not presently cut downe .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cur quare . Cur a Saddai nan occultara sunt tempora . Sixthly , Thus ; Why are not , or why should not times be hidden by the Almighty ? so Mr Broughton . As if he had sayd , What reason can be given of this , why times are not hidden by the Almighty ? or why should it not be thought right , and just , that times should be hidden by the Almighty ? who can question God if he will hide times and judgements , or who shall say , it is unequall ? The Hebrew particle ( Min ) signifies as well by as from , we say , why seing times are not hidden from the Almighty ; they say , why should not times be hidden by the Almighty ? This rendering beares a cleare and a profitable sence , and therefore I shall give this observation from it .

God doth hide times from men .

The providences of God and their seasons are not carried plaine to every mans eye ; and why should not times be thus hidden by the Almighty ? God doth not hide that time from us wherein we ought to doe our worke ( he sheweth us plainely not onely what we ought to doe , but when we ought to doe it , to every worke there is an appoynted time , and the present time , is our time for most workes , yea for all those workes which have a proper tendency to eternity ) but though God doth not hide the times from us wherein we should doe our worke , yet he doth often hide the time from us wherein he will doe his own worke , and why should he not ? he hides the time wherein he will punish the wicked , and breake the power of his enemies , and he hides the time wherein he will revive his owne people , and deliver the afflicted . There are sometimes which God keepeth , Insita est mortalibus incredibilis quaedam ea quae futura sunt praenoscendi cupiditas . and will keepe in his owne power ; as Christ told the Disciples ( Act. 1.6 , 7. ) when they asked him , Lord , wilt thou at this time restore againe the kingdome unto Israel ? It is not for you to know the times or the seasons which God hath put in his owne power . That is , which he hath not put forth or discovered to the sonnes of men . All times are in Gods power , but those which he reserves from men , and keepes under lock and key , these he hath more especially put in his power . God will not let those times appeare to men , wherein himselfe is purposed to appeare . The time of those workes of God are wrapt up in greatest darknesse when they shall be done , which being done shine forth with greatest light and ; God will have it so .

First , To reprove and stop the curiosity of man ; There is nothing more naturall to man then a desire to know both what shall be hereafter , and when that hereafter shall be : we are very negligent , and carelesse in seeking out the season of that which we our selves should doe , Homo est animal curiosum . but over-carefull and curious in seeking out the season of what God will doe . Man is given to vaine curiosity , and he is in nothing more vainely curious , then in an itch to know the times which God hath hidden from him . Most men are great questionists , and their questions mostly are about times , and seasons , when shall this , and that be ? The Disciples of Christ discovered this spirit more then once ; When Christ had told his Disciples that of those Goodly buildings to which they admiringly poynted him , There should not be one stone left upon another , that should not be cast downe ( Math: 24.2 . ) They a while after came unto him privately , saying , tell us , when shall these things be , and shall be the signe of thy coming , and of the end of the world ? It did not satisfie them that Christ had told them such should be , unlesse he also tell them the time and season when they should be . The Apostle found this humour stirring much in the Church of the Thessalonians , for having spoken of the resurrection of the body , and that then the Lord himselfe shall descend from heaven with a shout , with the voyce of the Arch-Angel , and with the trump of God ( 1 Thos . 4.15 , 16. ) He , to prevent their inquisitivenes about the time when this should be , begins the fifth Chapter thus ; But of the times and seasons brethren ▪ yee have no need that I write unto you . Which implies , that either they had intimated such a querie to him , desiring to be acquainted with the time and season of those things , or that he foresaw they would be enquiring and making it their next question , when shall these things be ? when shall the deceased Saints be raised , and the living caught up , when shall Christ descend from heaven with a shout , & c ? Some have made it their study to unvaile the times which God hath hid , and to uncover his secrets . And it is no part eyther of the honour or ornament of these times , Mathematicorum & gene●hliacorum vesana temeritas . that Astrologers and Mathematicians have been so bold in these studyes . As if the starres of heaven were eyther betrusted with the secrets of the God of heaven , or being so would be unfaithfull Secretaryes , bewraying his secrets , and putting those times and seasons into the power of man which God hath put into his owne power . Ancient historyes tell us that the Princes of the world have been very greedy after this forbidden , or at least unrevealed knowledge . Being more desierous to know what should come to passe in after times , then diligent in the duties of the present time ; Whereas indeed , which is

A second reason why it is so , God therefore hides the issues and events of future times , that we might be kept to present duties , to the work and businesse of the day . He conceales from man the precise day of his death , that he might every day be preparing to dye . If men had all times in their hands , they would quickly lay the greatest and best part of their worke out of their hands .

Thirdly , God hideth times to try the faith of his own people , whether they can depend upon him in the darke ; whether when they know not when the time shall be , or what a day may bring forth , they can yet freely trust him for all their dayes . He that lives by faith at all times , troubles not himselfe about what shall be next in time , nor what the next times may be .

Fourthly , God hideth times , that we may be guided by rules , not by events ; That we may steere our course through this world according to his divine appoyntments , not according to humane successes . Upon all these and many more accounts , why should not times be hidden by the Almighty ?

But I shall proceed with our reading , to open that , and give some notes from it .

Why seeing times , &c.

As if Job had sayd , seing the Lord knoweth all times , seing times are not hidden from him , what is the reason why those who know him , and are neerest to him , doe not know times also ? or thus ; God knoweth times , they are not hidden from him , why doe not they know times that know him ?

We are not to take time here nakedly or naturally as it notes dayes , moneths , and yeares , measured out by the motion of the Sunne , Moone , and Starres ; but time is to be considered providentially as cloathed with all the varieties of action and event , which are imaginable , as incident to the affaires of mankinde in this life .

Why seing times are not hidden from the Almighty , &c.

When Job saith , Seing times are not hidden from the Almighty , his meaning is , that Times are clearely and fully knowne to the Almighty .

The whole verse taken together seemes to be a deniall of what is in it selfe very probable ; for seeing God knoweth times , Potest esse negata connexio causae probabilis cum effecto . Coc : it is most probable that they who know him should know times too : for to whom should God communicate his secrets , but to those who are neere to him , to those that are his : As if he had sayd ; Give me a reason , if you can , why God , to whom all things and times are knowne from eternitie , should not make knowne these times to those that know him ? And so the argument may be formed in this manner .

Such as know God , should know his dayes , if any know them .

But they that know God , doe not know his dayes ; therefore God keepes his dayes close to himselfe ; so that whereas Eliphaz supposed Job as doubting the providence of God ( Chap. 22. ver. 12 , 13 , 14. ) and asks the question , ver. 15th , Hast thou marked the old way , which wicked men have troden . Job answers here , I deny not the providence of God , but I deny that all the wayes of Gods dealing with wicked men , are obvious to the eye of Godly men , and shew me reason , if you can , seing God knoweth all times , why the way of his judgements are so little visible to them which know him .

But who are they that are described by this circumlocution , They ( or the men ) that know God ? We may take them in a twofold notion .

First , More Generally for all godly men , for all who are truly such know God .

Secondly , More specially for those Godly men who know God more then others ; there are some who have a peculiar knowledge of him , and dayly intimacy with him , who live as it were in his bosome , and see what is in his breasts , comparatively to others .

And further ( because words of knowledge comprehend the affections in Scripture ) by those that know him much , we are to understand those that love him much , that delight in him much , that feare him much , and obey him much . Now though we may expound this text of truely Godly men at large , yet the latter sort are chiefly meant : why seeing times are not hidden from the almighty , doe not they that know him , godly men , yea his favourites , who know most of his minde , who as they are after his heart , so in his heart eminently , why doe not they who know him thus , See his dayes ?

Diem domini appellamus cum judicium suum exercit in impios . Whose dayes , and what dayes doth Job here intend ? The former part of the verse answers the first question , They are the dayes of God . And to the second question I answer ; The dayes of God are those dayes wherein he worketh , or brings forth some great worke , whether it be a worke of Judgement , or a worke of mercy . For as Times in the former part of the verse , so dayes here include the things done in those dayes , and hence Mr Broughton renders , wayes not dayes . None ( sayth he ) that know him see his wayes . Whensoever God doth somewhat among men , which declares him in an eminent manner to be God , that in Scripture is called the Day of God . Thus the Prophet speakes ( Isa. 2.12 . ) The day of the Lord of hosts shall be upon every one that is proud and lofty , and upon every one that is lifted up , and he shall be brought low . And upon all the Cedars of Lebanon that are high and lifted up , &c. Thus the day of the Lord is the day of his judgement among men . I passe not for mans day , or for the judgement of man , sayth Paul ( 1 Cor. 4.3 . And when he saith , 1 Cor. 3.13 . ) The day shall discover it , He meanes a day of tryall will discover every mans worke , whether it be silver , gold , hay , wood , or stubble . The day of discovery , will be a Glorious day of God . The Civilians have an expression which reacheth this notion of a day ; They say of a man that hath had judgement in the highest Court , from whence there is no appeale ; Summum obijsse diem dicunt Jurisconsulti . vid: Bold : He hath passed his last day ; that is , his highest and greatest triall , because then there is no more medling with him , or bringing the suite about againe . Such are the dayes of God , of which Job here speaketh .

Why seing times are not hidden from the Almighty , doe they that know him not see his dayes ?

From the former part of the verse , Note .

First , That times are knowne , perfectly knowne to God .

Yea not onely are times perfectly knowne to God , but firmely fixed and most wisely disposed of by him ; men may know that which they have no power to dispose of ; but the knowledg of God and his power run paralel through all times and things . So that as when the text sayth , Times are not hidden from the Almighty , it notes that they are fully knowne to him , so also that they are uncontrouleably disposed , and ordered by him . And as times are knowne to God , so he makes them knowne when and to whom he pleaseth . When Joseph had revealed to Pharaoh both the matter and the time concerned in his dreames , then ( saith Moses , Gen. 41.45 . ) Pharaoh called Josephs name Zaphnath paaneah , which say some signifies in the Egyptian language , The Saviour of the world : Which name , say they , Pharaoh might give him , because by his advice in laying up stores of corne in the yeares of plenty , such a world of men , or so great a part of the world , was saved from perishing by famine in the yeares of scarcity . But , say others , deriving the word from an Hebrew roote , it signifies a revealer of secrets . Which title of honour Joseph well deserved , and was most proper to him , seing he had revealed that Great secret unto Pharaoh , both that there should be a famine , as also the time and season of it . But where had Joseph this secret ? was it from any astrologicall skill of his owne ? He tells us plainely whence it was at the 15th and 16th verses of the same Chapter ; for when Pharaoh had sayd to Joseph ; I have heard say of thee that thou canst understand a dreame to interpret it ; He presently answers , first , Negatively , It is not in me ; and then affirmatively , God shall give Pharaoh an answer of peace . See the like in that most remarkeable passage ( Den. 2.17 , 18 , 19 , 20 , 21. ) From all which we learne that God knoweth times and changeth times , that is , makes great changes in times according to the counsell of his owne will .

First , If we take time , for the succession of dayes , weeks , months , yeares , and ages , thus the Lord knoweth times . The number of the dayes of man , the precise number of the yeares and ages wherein any worldly state or power shall continue , are not hidden from him .

Secondly , Times are not hidden from God , as times are taken for the seasons and opportunities of action . The Lord knowes what time will be as a wheele or as a socket fitted for the carrying on or establishing of every worke . We are often troubled at this , and misse our season , but God knoweth every season , he knoweth the times , and therefore can time every worke exactly . And the Hebrew word here used , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 denotat congruum tempus . properly signifies a fitt or a convenient time , implying that time , in that notion , is not hidden from God . ( Isa. 50.4 . ) God hath given me the tongue of the learned , that I might speake a word in season to him that is weary . Which some translate thus , That I might know the appointed time to the afflicted . An afflicted soule must be watched , and a season taken , these times are not hidden from the Almighty , he knoweth the opportunity , and therefore can direct him that speakes to a wearyed soule , as to speake proper and taking matter , so to speake it in a proper and taking time , when it shall be as welcome to the soule as raine to the dry and thirsty ground . David saith to the Lord ( Psal. 119.23 . ) It is time Lord for thee to worke , for they have made voide thy Law ; that is , now is the season , and opportunity for thee to work , if ever thou wilt shew thy selfe doe it now . And when David confessed ( Psal. 31.15 . ) My times are in thy hand . He meanes that the seasons of his comforts , Per tempora intelligit rerum vicissitudines , divitias et pauperiem pacem & bellum &c. Theodoret : and of his sorrowes , all the turnings and changes of his life from one condition to another , were cast and ordered by the power and wisdome of God . Why seeing times are not hidden from the Almighty , Doe they that know him , not see his dayes .

Thus Job describes the persons that see not the dayes of God ; they are such as know him . Which character , as was shewed before , belongs to every Godly man , though it be more peculiar to some .

Hence note .

First , Every Godly man knoweth God .

And none but the Godly know him indeed ; many ungodly men professe they know God , and they may know him notionally , but no ungodly man knoweth him truly , experimentally , or practically . Many ungodly men have a forme of knowledge , and of the truth in the Law ( as the Apostle speakes of the Jewes . Rom. 2.20 . ) but no ungodly man feeleth the power of knowledge , and of the truth in the Law . Pietas est cognitio scientiaque dei . Trismeg . And therefore the wicked are spoken of in Scripture , as not knowing God ( Jere. 10.25 . ) Powre out thy fury upon the heathen that know thee not . And when the Prophet describes the wickednesse of the Jewish State , he saith ( Hos. 4.1 . ) There is no knowledge of God in the Land . Which the Chalde Paraphrast renders thus ; Neither are there any who walke in the feare of God in the land ; where there is no knowledge of God , there is no feare of God . We neyther love nor feare him of whom we have no knowledge ; nor can we beleeve in or trust him , whom we know not . ( Psal. 9.10 . ) They that know thy name , will put their trust in thee ; That is , the truly godly will trust in thee , for they know thy name , but they that know thee not , how can they trust upon thee ? and therefore the Prophet calls us to boast in , the knowledge of God . ( Jere. 9.23 . ) Thus saith the Lord , let not the wise man glory in his wisdome , neither let the mighty man glory in his might , let not the rich man glory in his riches , but let him that glorieth , glory in this , that he understandeth , and knoweth me , that I am the Lord whech exercise loving kindnesse , judgement , and righteousnesse in the earth , for in these things I delight saith the Lord . There is nothing in this world worth the boasting in , but the holy knowledge of a holy God , or such a knowledge of God , the fruit whereof is a godly life here , and the end whereof is an eternall life hereafter . Joh. 17.3 . This is eternall life , that they may know thee the onely true God , and Jesus Christ whom thou hast sent . This knowledge of God doth not floate in the braine , but sinkes into the heart , and is rooted in the affections . Thus the Apostle John argues ( 1 Epist. Chap. 2. v. 3 , 4 , 5 , 6. ) Hereby we know that we know him , if we keepe his Commandements , he that sayth he knows him , and keepeth not his commandement is a liar , and the truth is not in him ; As if he had sayd , The true knowledge of God is an obedientiall knowledge , so that if any man sayth he knoweth God , while his life is not sutable to what he knoweth , this mans profession is vaine , and himselfe is a lyar ; Whosoever keepeth his word , in him verily is the love of God perfected , that is , he loveth God with a perfect or sincere love , and the love of God is perfected towards him . The scope of his whole discourse there is to shew that the true knowledge of God is the keeping of the word of God . Many are so ignorant of God , that they know not the word which they should keepe , and all they who knowing the word keepe it not , will at last be numbered among the ignorant , or among those that know not God : But their condition will be worse , and their punishment greater then theirs who never knew God according to the teachings of his word . Their estate will be bad enough , who perish for want of the knowledge of God , then , what will their end be , who perish in the neglect or abuse of plentifull knowledge !

From the second notion of the words , they that know him , as they intimate a sort of Godly men , who have neerer acquaintance with , and freer accesse to God then others .

Observe .

That as all godly men know God , which the wicked doe not , so some godly men have such a knowledge of God as many who are godly have not .

Though the knowledge of all godly men be of the same nature and kinde , yet not of the same degree and height . We reade of some who in old time were called Seers ( 1 Sam. 9.9 . ) as if they onely had been endued with sight , and all others were blinde in the things of God . They were the onely seers , yea they were fore-seers , because God did often reveale himselfe , and declare to them what he was about to doe in dreames and visions . Now as in those times there were some men called seers , so in these times some may be called knowers , as if none knew any thing of God comparatively to them , or as if other godly men were ignorant and understood nothing of him . When God ( 1 Sam. 3. ) appeared to Samuel in a vision , and revealed the doome of Elies house to him ; the Text sayth , at the 7th verse , Now Samuel did not yet know the Lord ; surely Samuel did know the Lord as other godly did in those times , though he were but young ; yea it is said , The childe Samuel ministred before the Lord ; and did not he know the Lord ? no doubt he did . The meaning therefore is , Samuel did not yet know the Lord by any speciall intimacy with him , or particular revelation from him , as afterward he did ; he became a knower of God at last , though then he did not know God , in this peculiar sence . But God having revealed to him the secret what he would doe to Elies house , then he knew God , he knew him as a favourite , that is trusted with secrets . So David speakes ( Psal. 25.14 . ) The secret of the Lord is with them that feare him . There is a secret in the plainest truths and doctrines of Godlines , both in Law and Gospel ; and many know the doctrine , who know not the secret ; any common professor may know the doctrine , but the sincere onely know the secret , that is , the power and efficacy , the sweetnes of comfort of the doctrine . There is also a secret of God with his in blessing and prospering them in the world ; of which Job speakes ( Chap. 29.4 . ) as there is also a secret and imperceptible curse , which the Prophet calls the Lords blowing upon what men have in their possession , or for their use ( Hag. 1.9 . ) But besides these there is a secret of favour , which is the sealing of the Spirit , the gift of the hidden Manna , and of the white stone , with a new name in it , which no man knoweth saving he that receiveth it ( Rev. 2.17 ) This secret of the Lord is with them that feare him ; and there is yet another secret of his with them , even the secret of his purpose and intendment concerning his owne providentiall workings . Which while many or all see , yet they know not the meaning of them , I meane it not onely of the wicked and carnall , but even of many who are holy and spirituall in the maine . The secrets of providence are knowne onely to some choyce ones , to some of an excellent Spirit and high attainements , to some Abrahams , &c. intimate friends , who are to God as his owne soule . There is a secret of the Lord , which is with all them that feare him , yet some of his secrets are not with many of them who feare him . What Job spake in the 12th Chapter of this Booke , ver. 2. reproving the pride of his friends ; Yee are the men , and wisdome shall dye with you ; you ( I trow ) have ingrossed all wisdome , and others must borrow of you ; The same we may speake soberly and approvingly of some humble Godly men , they have the knowledge of God , and it is but little that others have , though they have a saving knowledge . Some conceive the Prophet upbraiding the Jewes ( Isa. 58.2 . ) As if they affected to be looked upon , not onely as such as know God , but as such as know him intimately , and were his bosome friends . They seeke me dayly , and delight to know my wayes , as a nation that did righteousnesse , and forsooke not the ordinance of their God , they aske of me the Ordinances of Justice , they take delight in approaching unto God . They who doe indeed , as these Jewes seemed to doe , may be numbred among those of the highest forme that know God . Why doe they that know him , not see his dayes .

Here Job hath found out somewhat knowable , which they who know God , doe not alwayes know ; and that is , as hath been shewed , the season of his judgements .

Hence Note .

First , The judgements of God are often eyther deferred , carried so closely , and secretly , that the wisest and holyest men cannot alwayes discerne or see them .

The judgements of God are often deferred in this life , and they are very often concealed , though presently executed . That is not alwayes true which Eliphaz asserted ( Chap. 22.19 . ) The righteous see it and are glad , the innocent laugh them to scorne . The righteous sometimes see the judgements of God upon wicked men , & his care watching over themselves , but they do not alwayes see eyther ; for as a wicked man may doe evill a hundred times , that is , very often , and goe unpunished , as is intimated ( Eccl. 8.12 . ) So a wicked man may be punished a hundred times , and yet not one of his punishments seene . Some judgements of God are great and sore , which yet fall not under the observation of the best , of the wisest , of the holiest in the world ; They that know him , doe not see his dayes ; God ( for terror and warning to others ) doth judgement upon some openly ( Deut. 7.9 , 10. ) Know therefore the Lord thy God , he is God , the faithfull God , who keepeth covenant and mercy with them that love him , and keepe his commandements to a thousand generations , and repayeth them that hate him , to their face to destroy them ; He will not be slacke to him that hateth him , he will repay him to his face . Here are two things in this Text concerning the judgements of God ; That they shall come , first , suddenly ; secondly , openly ; they shall come suddenly , God will not be slack , they shall come openly , God will repay them to their face ; as they sinned openly , so they shall be punished openly . Thus God repayd the Sodomites , he payd them to their face ; so he repayd Pharaoh , and so the rebelling Jewes ; and he was not slack , ( for as the Psalmist saith ) while the meate was in their mouth , the wrath of God fell upon them . Thus 't is sometimes : yet judgements are often deferred , and hidden . What the Apostle speakes ( Rom. 9.22 . ) is applicable here ; God willing to shew his wrath , and make his power knowne , indured with much long suffering the vessells of wrath fitted for destruction ; there are vessells of wrath fitted for destruction , throwne to hell , not onely to a temporall , but to an eternall destruction ; yet God did indure them with much long suffering ; that is , he did not presently powre out wrath upon them , he was so farre from casting them presently to hell , that he did not afflict them with any trouble in this life , but indured them with much long suffering , and patience . David was much astonished with this consideration ( Psal. 36.6 . ) Thy righteousnesse is like the great mountaines , thy judgements are a great deepe . Take both together ; Thy righteousnesse is like the great mountaines , the mountaines of God , that is , thy righteousnesse indures , and remaines inviolable . But though it be so , yet the execution and actings of thy righteousnesse are not alwayes decerneable , for thy judgements are a great deepe ; that is , when God doth execute , and put forth his righteousnesse , few see it , his judgements are a great deepe , many deepes , who can goe to the depth of them ? how unsearchable are thy judgements ? saith the Apostle , Rom. 11.33 . ) they are such and so deepe that none can reach the bottome of them ; and therefore no wonder if they are sometimes hidden from those that know God .

Secondly , Whereas Job sayth , Why seing times are not hidden from the Almighty , doe they that know him , not see his dayes ?

We may Note .

That , if any thing which God doth in this world be seene by any , Godly men are in the Greatest likely-hood to see it .

And that upon a twofold ground ; first , because they have the best eyes , and sences most exercised to discerne what God is doing . And as this is , because they have the best internal light , and purest principles to make this discovery with ; So in the second ●lace , because they stand fayrest in the eye of God , to have his providences manifested and expounded to them . For as God by the Spirit expounds his word , so his workes to his choycest servants . Shall I hide from Abraham ( sayd God , Gen. 18.17 . ) that thing which I doe . And so the Lord saith to the spirituall children of Abraham unto this day , Shall I hide from them eyther what I am about to doe , or the meaning and scope of what I have done ? If any in the world see the dayes of God , Saints shall . So that we may conclude , if they see them not , that eyther they are not yet come , or that God purposely concealed their comming . Both or eyther of which may be the minde of Job in this place .

Lastly , Consider the text as a question , Why , seeing times are not hidden from the Almighty , doe they that know him not , see his dayes ? What is the reason of this ? Job here answers Eliphaz , who thought that the judgements of God were ever open , and obvious to all beholders ; but as it is not so , so what is the reason of this ? why is it not so ? I have heretofore given an account of these whyes and wherefores , of these questions about the dispensations of God . Yet here I answer further , God is pleased to cover or defer his Judgement dayes . First , because it is his pleasure to doe so , that 's answer enough for man , it is his pleasure . Times are not hidden from God , but must he needs make us acquainted with all times , or shew us the way of his judgements presently ; no , it is his pleasure to doe otherwise , and it is his priviledge to dispose of times , seasons , actions , and judgements as he pleaseth ; who may say to him , what doest thou ? or why doest thou so ? he is supreame , and soveraigne , if he will have it so , why should any one oppose it , or rise up against it ?

Secondly , If it be demanded , Why are not the wicked presently punished , seeing God knoweth times , and seasons , and how all things passe among the sons of men ? I answer , God will leave wicked men more inexcusable , the more patience is exercised towards them , the more long suffering God is to them , the more evident will the justice of God be in their sufferings , and they will have the lesse , or rather nothing at all to plead for themselves . The least sin committed by man , may stop his mouth , how much soever hee is punished by God ; how much more may their mouthes be stopped , who continued to sin greatly , while God continued to spare them long in their sin ?

Thirdly , The day of the wicked mans suffering comes no● suddainly , that the patience of the Saints may be tryed , and exercised . There are three things which chiefely exercise the patience of the Saints . First , the Greatnes of their owne troubles ; Secondly , the slownes of their deliverance out of trouble : Thirdly , the long prosperity of wicked men , or the long deferring of their punishment . These delayes and stops in the vindicative administrations of God towards evill men , give the graces of his servants present worke , and God often forbeares purposely to put forth his power , that Saints may put forth their patience , or that it may be sayd of them as in the booke of the Revelations , Here is the patience of the Saints , in this the patience of the Saints is visible . Faith and patience can never have so fit an opportunity to be seene , as when the Justice of God in avenging them , and in punishing the wicked is least seene . Yea therefore it is that they doe not see those his dayes with an eye of sense , that they might see them with an eye of faith . While the Prophet saith ( Hab: 2.4 . ) The just shall live by his faith ; He speakes in reference to the deferring and delaying of judgements upon the enemies of the Church ; as appeares fully in the first Chapter ( ver. 12 , 13. ) O Lord , thou hast ordained them ( namely , the Chaldean Empire ) for Judgement , ( that is , to punish and afflict thy Church , the Jewish Nation ) and O mighty God , thou hast established them for correction ; As if he had sayd , Thou O Lord , didst not intend the ruine and destruction of thy people , by arming and sending this bitter and hasty Nation against them , but onely their amendment and repentance ; yea thou hast no pleasure at all in these Chaldeans , by whom thou hast powred out thy displeasure upon thine owne people . For , as it followes ; Thou art of purer eyes then to behold evill , and canst not looke on iniquity , to approve of it , or to be pleased with it , and seeing thou canst not ; wherefore lookest thou upon them that deale treacherously , and holdest thy tongue when the wicked devoureth the man , that is more righteous then he ? That is , why doest not thou O Lord , take vengeance speedily upon these evill and treacherous ones ? The Prophet having proposed & urged this question to the Lord , What doth he next ? you may see that at the first verse of the second Chapter ; I will stand upon the watch and set me upon the tower , dnd I will watch to see what he will say unto me , and what I shall answer when I am reproved , or ( as the Hebrew hath it ) argued with , by carnall men , or the turbulent passions of my own spirit ? The Lord giveth him his answer at large ( ver. 2 , 3. ) which is summed up ( v. 4. ) in this briefe direction or assertion , But the Just shall live by his faith . As if he had sayd , proud men will be querying , yea quarrelling , when they see my providences crosse my promises , or my workes carrying a present face of unsutablenes to my word . When things goe thus , they are presently offended & nonplus'd , they know not what to make of it , unlesse it be to make me a lyar , as speaking , what I meant not to doe , or impotent , as speaking more then I had ability to doe ; But , my people know how to satisfie these doubts with a saving to my honour ; The Just shall live by his faith . And they who live by faith will not have uncomely thoughts of me , whatsoever it is that appeares to their sight : or though that which they hoped would appeare be still kept out of their sight . Though , they that know him , see not his dayes , with an eye of sence , yet they see them by an eye of faith , and by that faith they live .

So then the reason why they who know God , or the Godly , see not his dayes , is not because God is not able to bring a day of vengeance upon wicked men , it is not because he beares any good will to them , but to exercise the faith and patience of his people . That 's the scope of this first verse , which layeth downe the proposition by way of question , times are not unknowne to God , yet they that know him doe not see his dayes , his judgement dayes , as Eliphaz had before asserted . In the next part of the Chapter , Job goes on to prove by an enumeration of particulars , that many sorts of wicked men goe on in all sorts of sinne , who yet feele not the day of God upon them .

JOB , CHAP. 24. Vers. 2 , 3 , 4.

Some remove the Land-markes , they violently take away flocks , and feed thereof .

They drive away the Asse of the fatherlesse , they take the widows Ox for a pledge .

They turne the needy out of the way , the poore of the earth hide themselves together .

IN the first verse of this Chapter , it was shewed that they who know God , that is godly men doe not in this world see his dayes , that is , the dayes of his judgement , and vengeance upon the wicked . In the following part of this Chapter , Job proceeds to describe wicked men , in severall acts of wickednesse , and how they carry it on , and have many faire dayes in the world , while they are doing fowle , and filthy worke . They doe as much mischiefe as they can , and they enjoy as much outward prosperity , as they can desire to have , or tell what to doe with it , when they have it : so that they seeme equally to abound in the practice of evill , and in the possession of Good . See what havocke they make , in the words of this context .

Vers. 2. Some remove the Land-marks , they violently take away flocks , and feed thereof .

Some remove ] Of whom Job spake in particular , or of what particular time he spake is uncertaine . Some referre it to the dayes before the Floud , for that was a time wherein the world was filled with violence ; and that was the speciall sinne of that age , set forth ( Gen. 6.11 . ) The earth also was corrupt before God ; That is , men dwelling upon the earth , were corrupt , morally corrupt , corrupt in their manners . Thus , the earth was corrupt before God , and , he shews wherein that corruption did consist , and the earth was filled with violence . But as the character which Job gives of these men , may wel suite those times : so what times have not produced such a sort of men ? And though some times have been more tainted with , and notorious for those sinnes then others , yet all times have been tainted with them , and therefore we may take the words generally as applicable to any age of the world .

Some remove the Land-markes .

That is , those marks which are set up for the distinction , or division of Lands , that every man may know his owne , and not entrench upon his neighbours inheritance . These land-marks , or bounds they remove . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 retigit apprehendit vis verbi ea est ut ita res attingatur quò● apprehendatur , pe●tinet ad vim potentioris manū inijcientis . The Hebrew is , they touch , so 't is translated , some touch the land-marks ; land-marks were sacred things ; they ought not to be touched , nor medled with . The Lord speaks of his holy people ( Psal. 105.15 . ) Touch not mine anointed , and doe my Prophets no harme . Another word is used in the Psalme , but we may give the same emphasis here , some touch the land-marks , as if it were a fault so much as to handdle , or meddle with them : yet the word here used signifies both to touch , and to take , and so to take , as violently to carry away . ( Zech. 1.6 . ) Did not my word take hold of your fathers ; that is , did it not apprehend , and seaze upon them , yea remove them out of the land of the living . Where the word of God toucheth , it taketh away , eyther to destruction or salvation . And that word in the Prophet hath a double allusion , either to the hunting of beasts , or to fighting , and contending with men ; the word followed your fathers , it overtooke them , it tooke them , it laid hold on them , as the hunter layeth hold upon his prey , or as an enemy follows , and over-takes a fleeing enemy , did not my word take hold of your fathers ? yes , it did , and that to purpose . The word is used ( Psal. 40.12 . ) Mine iniquities ( sayth David ) take hold of me , so that I am not able to looke up ; they have dealt with me , as with a fugitive , that runneth away ; They have taken hold of me , and they hold me fast , my sinne hath apprehended me . So that , though this originall word signifies to touch , yet it is so to touch as to offer violence , to take away , to remove , as is expressed in those instances ( 1 Sam. 30.8 . ) David inquired of the Lord , saying , shall I pursue after this troope , shall I over-take them ; so ( 2 Sam. 15.14 . ) David said to all his servants that were with him at Jerusalem , arise let us flee , for we shall not escape from Absolom , make speed to depart , least he overtake us suddenly . In which places as this word is used , so the use of it is about violent and forcible actings , so that this touching is taking or removing ; they remove or pull up the land-marks , to set them in some other place for their owne advantage . This was their first sin , the removing of land-marks ; which was upon the matter to take away propriety , and to put all men out of possession . There can be no possession without distinction ; Mira fuit in antiquis tum in constituendis tum in servandis limitibus fides atque religio . naturall riches consist in lands and cattle , & both beare their owners mark . The care and industry of the ancients was exceeding great and accurate about their land-marks , both in setting them up , and in observing them , that every man might have his owne ; wherefore to remove the land-marks , was indeed to take away the land .

Hence note .

That , God hath given unto man a proper , speciall , and personall right in his lands , and goods .

If it were not so , then , first , it were no sinne to remove land-marks , or a vaine thing to set them up ; if there be no distinction of inheritances by propriety , what needs there be any distinction , by marks , or limits , to shew , this is such a mans land , and that anothers . No man may set a speciall marke , where he hath not a speciall right . Secondly , if there were no propriety , there could not be such a sinne as stealing , and theeving : that which is every mans , any man may take , and be blamelesse . Thirdly , if there were not propriety , there would be but little industry ; If mens lands and goods were not their owne , who would be found to take care of them , or paines about them . Fourthly , to make all things common , were to run all into confusion . There is nothing more unequall then this kinde of equality . If all had a like right in the things of the world , all would thinke to have a like power in the government of the world . Propriety and Magistracy must stand and fall together .

But some may object that practice of the primitive Church ( Acts 2.44 . ) who had all things common . And if all things with them were in a community , where was propriety ?

I answer , First , This practice of theirs was purely voluntary , not at all imposed ; as appeares plainely from the words of Peter to Ananias ( Acts 5.4 . ) While it remained , was it not thine owne ; or more close to the Greek , Remaining did it not remaine to thee ; that is , it was properly thine before thou soldest it , and thou mightest have kept thy interest in it . No man compelled thee to sell or give , and if thou hadst not sold it , thou mightest still have held communion with the Church for all that ; But this is thy sin , to pretend the gift of all to God , and performe but in part .

I answer , secondly , That community did not extend to the whole estate of all beleevers , but to what they did consecrate to releive the publicke necessity ; For if they had put themselves quite out of all propriety by one gift , they could not have exercised their charity any more . Whereas the Apostle directs them to a constant use of their charity in making collections for the poore ( 1 Cor. 16.1 , 2. ) And surely Paul had made a vaine profession when he sayd ; I have coveted no mans silver , or Gold , or apparell , ( Act. 20.33 . ) if no man had any peculiar propriety in gold , silver , or apparel .

Thirdly , It appeares from the 44th verse , that even they who sold their goods retained some kinde of right in them ; for all did not come to the common banke , and take what they pleased ; but they who sold their possessions parted the price to all men , allotting to every one a proportion as he had need . It was not share and share like , every man was not his owne carver out of the publicke stocke , but distribution was made , as necessity required . God doth to this day keepe the eighth commandement in full force and strength , as a Fence or hedge about the worldly estates of men , and he that goes about to breake this Hedge , a Serpent shall bite him , as Solomon speakes ( Eccl. 10.8 . ) Hedges are Land-markes ; And both are , not onely arguments , but securers of propriety .

Againe , Seeing land-markes were set up to distinguish mens estates .

We learne .

That we should use all due meanes to prevent contentions about worldly possessions .

As every man hath a title and a right to his owne , so every man should have a rule whereby to know his owne ; peace is a sacred and precious thing ( even peace about civill things ) and therefore whatsoever makes for peace should be accounted sacred and pretious . Blessed are the peace-makers , but more blessed are the peace-preservers . It is good to heale breaches among Brethren , but it is better when there are none . Preventing physicke is more desierable then restoring .

Thirdly , Note .

To remove land-makes , which are the meanes of preserving the possessions of men distinct , and so of preserving their right and peace , is very sinfull .

This is a sin condemned by the light of nature , as well as by the light of Scripture ; Numa pompilius statuit ut liceret eum tanquam sacrilegū occidere qui violare , jus termini ausus esset . Etiam qui terminum exarasset , ipsum & bovem sacros esse . i. e. Ferro devotos . Festus . Numa lapides sacravit Jovi Terminali . Histories report how strict the ancient Romans were against such offenders ; as they were accurate in setting up bounds , so they were severe to punish those , who removed , and disturbed the bounds ; it was lawfull by their law to take away the life of him who tooke away his neighbours land-mark . And if any man in tilling the ground , plowed up the land-marke , himselfe and his oxe were both sacred , that is , both were to be slaine or devoted to death ; yea the Romans were so intent , and devout about this thing , that they had a speciall God of the bounds or limits stones . And as the old heathens , judging by the rule of common reason , and light of nature , did abhorre this practice , so the holy Scripture in the Law of Moses provides directly and by name against it . ( Deut. 19.14 . ) Thou shalt not remove thy neighbours land-marke which they of old times sett , in thine inheritance , which thou shalt inherit , in the land that the Lord thy God giveth thee to possesse it . And againe ( Deut. 27.17 . ) Cursed be he that removeth his neighbours land-marke , and all the people shall say Amen . A curse containes all penalties , and Amen seales them all upon the person of the offender . Solomon renewed these lawes ( Prov. 22.28 . ) Romove not thy neighbours land-marke , which thy fathers have set . And againe ( Prov. 23.10 . ) Remove not the old land-marks , and enter not into the feild of the fatherlesse . Thus Solomon caution'd those times against this sin . And the Prophet ( Hosea 5.10 . ) makes this sinne as the Standard of all other sinnes , or as that by which we are to take the greatnesse and weight of any sinne ; if a sinne comes neere to this , or be like this , 't is a great sin . The Princes of Judah were like them that remove the bound , therefore I will powre out my wrath upon them like water ; As if he had sayd , the Princes of Judah are extreamely wicked : how wicked ? even as wicked as they which remove the bound . Now if high-growne wickednes be but such a thing as removing the bound , how high is their wickednes growne , who remove the bound ? But it may be demanded what bound doth the Prophet meane ? I answer , it may be understood of all sorts of bounds , of the bounds of lawes , of the bounds of liberty , of the bounds of religion , as also of the bounds of lands . It is wickednes to meddle with or remove any of these bounds , though to remove some of them be a greater wickednes . To remove the bounds of the lawes , and the liberties of a Nation , especially to remove the bounds of religion , are hainous abominations and though ; to remove the bound of lands , be not so bad as these , yet that also may be numbred among the abominations which both God and man hate ; and therefore when the Prophet would in one word speake all the abominable practices of the Princes of Judah , he chose to say , they are like those who remove the bound ; implying that nothing could be sayd of them worse then that . The same Prophet useth an expression somewhat paralel to that ( Hosea 4.4 . ) where describing the wickednesse of those times , he tells them , that the Lord had a controversie with the land , because there was no truth , no mercy , no knowledge of God in the land , by swearing , and lying , and killing , and stealing , &c. then at the 4th verse , he concludes , Let no man strive , and reprove another . ( 'T is the soarest judgement of God upon a people or a person to let them alone and be quiet in their sinne , to say , Let no man strive , and reprove another ) but why did God give up that people to such a judgement ? The greatnes of their sin was the cause of it ; And what was that ; the next words shew us ; For thy people are as they that strive with the Priest . It was so great a wickednes to contend or strive with the Priest , that the vilest of wickednesses was but an exemplification of it . God forbids that they should be reproved or striven with for good , who were once growne so evill as to strive with the Priest ; and the greatest reproofe that can possibly be gives any man , is to say , let no man reprove him . Thus we see that to strive with the Priest , and to remove the bound , are sins of the first magnitude , the one in Spiritualls , the other in Civills .

Fourthly , In as much as the word here used signifies not onely quite to remove , but to touch or medle with the land-marks .

Observe .

That we ought to avoide all those acts , that are leading to sinne , as well as the sinne it selfe .

It was not absolutely a sinne , or a sinne in it selfe , to touch or come neere the land-markes , but because this had an appearance of evill in it , and because while men handled the bounds , eyther it might come into their minds to remove them , or they might possibly remove them a little against their minds , therefore even that act is forbidden , as having in it a tendency to that sinne . It is good for us to keepe at the furthest distance we can from that which is evill . The Apostles rule is , Abstaine from all appearance of evill , ( 1 Thes. 5.22 . ) unlesse all the appearances of all the approaches unto evill be abstained from , we shall hardly abstaine from the evill it selfe . Solomon gives a like caution ( Pro. 23.31 . ) Looke not upon the Wine when it is red , when it giveth his colour in the cup , when it moveth it selfe aright . It is not a sinne to looke upon the wine , yet Solomon saith , looke not upon it ; why ? because that act may occasion another ; while you looke upon the wine , you may be taken with the beauty and colour of it , and so drinke intemperately ; for he adds , it will bite like a Serpent ; which implyes that looking may ensnare a man , and cause him to drinke more then he ought , and then the wine will bite indeed ; wine will goe downe without chewing , but he that lets too much goe downe shall finde it biting . And 't is more dangerous and venemous to be wine-bitten , then to be serpent-bitten ; therefore looke not upon the wine . So here , touch not the land-marks , be not busie about them , stand off from them , lest you be enticed to remove or take them away ; They that will alwayes doe the utmost of what is lawfull , may soone be overcome to doe that which is unlawfull . It is our wisdome as wel as our duty , not to touch that , which to take away will be our sin .

Lastly , When Job saith , Some remove the land-marks ; That is not the onely thing intended , though it be onely here expressed ; for this removing had a further purpose : as touching comes to removing , so removing the land-marks goeth further , even to the taking away of the land . And they therefore tooke away the land-marks , that they might take away the land also ; they tooke away that which distinguished their lands from other mens lands , that so other mens lands might be accounted theirs , and that they might enter upon the possession of them as their owne . Thus , to colour and cover their covetousnes and oppression in invading other mens lands , they removed the markes whereby they held and claimed their lands . It were not worth the while to remove land-markes , unlesse it were for the lands sake . The value of a stone , or of a peice of timber , or of a Turfe of earth ( any of which may be made a land-marke ) is not considerable , but the land marked by it , is . The heart of man is cunning and full of contrivance to compasse sinfull ends by such wayes , as may keepe the sin ( as much as may be ) unseene . Forceably to take away lands were grosse , but first to take away land-marks , & so to rayfe a question , or make it a controversie to whom the land belongs , this is a peice of oppession spunne with a finer threed . This is robbing without seeming to doe wrong . Some remove the land-markes , They violently take away flocks , and feed thereof .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rapuit , vehemens est o iginali illud diripiendi verbum , denotans violentèr capere et vi extorquere . These wnrds containe the second act of their wickednes . Before we had land stolne , now cattel , they violently take away . The word notes a feirce violence . As 't is sayd of one of Davids Worthies ( 2 Sam. 23.21 . ) He slew an Egyptian , a goodly man , and the Egyptian had a speare in his hand , but he went downe to him with a staffe , and pluckt the speare out of the Egyptians hand . He pluckt it from him by strength of hand , or by fine force . Thus here , They take or plucke away flocks . There are two wayes of taking away what belongs to another . First , secretly , or by fraud ; secondly , openly , or by violence . Both are forbidden ( Lev. 19.13 ) Thou shalt not defraud thy neighbour , ( that is , thou shalt not take away his goods secretly by deceit and cunning ) neither shalt thou rob him ; he that cozens or deceives another , robs him ; but in that law of Moses , by robing is meant violent taking away . There are some private theeves , so are all they who defraud their brethren ; others are bold and open theeves , these properly are robbers . Might overcomes right . Of such Job speakes here .

They violently take away flocks .

A flock is a collection of cattell , lesse , or great , sheepe , or oxen , they make prey of all , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est collectio animalium , tum minorum , ut evium , caprarum , tum majorum ut boum vaccarum . they take away flocks . See the greedynes of these robbers . Any one flock containes many cattel , these tooke away many flocks , or many a flocke ; and that violently ; they had no law for it , and they asked no leave for it .

Hence note .

Where the rule of what is done is the will of the doer , any thing is done which he hath a power to doe , whether right or wrong , makes no matter .

I will have it , sayth he ; and if he be strong enough have it he will . The Prophet Amos gives such a character of the Princes of those times ( Chap. 3.10 . ) They know not to doe right , sayth the Lord , who store up violence and robbery in their pallaces . 'T is sad for a people when Princes or they who dwell in pallaces , know not to doe right , especally when their know not , is not , an Ignorance of the Law , but a willfull perversion of the Law ; when their know not to doe right , is they have no minde nor will to do right ; when Princes are wise ( enough , too wise ) to doe evill , but to doe good they have no knowledge ; such were they of whom the Prophet complained in that place , they know not to doe right . And what are such like to doe then ? The Prophet tells us what ; They store up violence and robbery in their pallaces ; that is , all the furniture and riches of their pallaces , are but robbery , and violence , or such things as they have taken away by violence , and robbery . The Lord therefore threatens such , that they shall be scourged with violence , ( Ezek. 7.11 . ) Violence is risen up into a rod of wickednesse , none of them shall remaine , nor of their multitude , nor any of theirs , neyther shall there be wayling for them . Violence riseth up to a rod of wickednes two wayes . First , as violence shootes or puts forth from wickednes , as a branch or rod shootes forth from the stocke of a tree ; all the violence and oppression that ever was committed in the world , is both branch and fruit growing or rising up from a wicked heart . Secondly , Violence riseth up into a rod of wickednes , when violence punisherh wickednesse ; they who have afflicted others by violence , often finde violence turned into a rod to afflict themselves . And we may give that sence of Solomons Proverbs , ( Pro. 13.2 . ) The soule of the transgressour shall eate violence . The words are a threat . As wicked men eate violence , that is , what they have gotten by violence ; so they shall have violence to eate , that is , they shall be violently dealt with ; eyther violence shall compel them to doe their duty , or violence shall punish them for not doing it , or , as they lived by violence , so they shall die by violence . The soules of transgressours shall eate violence , as a punishment , because ( as it followes in the next clause ) they eate violence as their portion . They violently take away flocks , And feed thereof .

The Original words are rendred two wayes . First , as we , They feede thereof ; that is , they feed themselves with the flocks which they have taken away ; Secondly , They fed them ; that is , they feede the flocks which they have violently taken away . According to our translation the sence is this , when they have taken away flocks violently , they sit downe quietly and feed themselves with these flocks , they and their families are maintained by the spoyle . And I conceave Job adds this , not onely to shew another or a second act of their sin , but to shew the resolvednes and setlednes of these men in the wayes of sin .

Hence note .

Then a wicked man is hardned in sinne , when he feeds , and filleth himselfe with what he hath sinfully gotten .

They not onely act evill , but delight in evill , who take away any thing by violence , and feede thereon . Solomon speakes of some ( Pro. 4.17 . ) Who eate the bread of wickednes ( that is , bread ( by which is meant all the necessaryes of this life ) gotten by wickednes ) and they drinke the wine of violence ; that is , the wine which they have gained by violence , or suppose what they have violently gained be not wine , in specie , or that liquor which we call wine , yet they drinke it as wine , like sweete and pleasant wine . This is a signe of a heart setled in sin , when the sinner eates his sinne as bread , and drinks it as wine . What stomacks have they who can digest such hard-meates ; and though now they seeme to make a good digestion of it , yet unlesse they vomit up such morsels and draughts by true repentance , they will lye heavie upon their stomacks , and make them heart-sick to Eternity . The Prophet threatens ( Isa. 3.14 . ) That the Lord will enter into judgement with the antients of his people , and the Princes thereof , for ( sayth he ) ye have eaten up the vineyard , the spoyle of the poore is in your houses ; that is , ye maintaine your houses by that which is not yours , even by the spoyles and vineyards of the poore . When Jezabel had got Naboth slaine , she presently sayd to Ahab , Arise , take possession of the vineyard of Naboth , and Ahab did so ( 1 Kings 21.15 , 16. ) But the Lord sent Eliah to him with this Message ( ver. 19. ) Hast thou killed and also taken possession ? As if he had sayd , Art thou indeed so hardned in sin , that thou canst goe downe and please thy selfe in the use and possession of what thou hast gotten sinfully ? how wicked art thou , who art so farre from having thy heart to smite thee with sorrow , for smiting a faithfull subject of thine to death by thy Authority , that now thou canst delight thy selfe in eating up the vineyard of the dead man . Sometimes a godly man sins by inordinate desires after the creature , but 't is very rare , that his stomacke doth not turne before he comes to eate his sinne . David ( 2 Sam. 23.16 . ) had a longing desire to the waters of Bethlem , and upon the making knowne of his desire , three mighty men broke through the hoast of the Philistims , and fetched him the water ; but ( ver. 16. ) when the water was brought him his stomacke turned , he would not drinke because it was gotten by the hazzard of three mens lives . For though David did not speake those words ; O that one would give me drinke of the water of the well of Bethlem ; with an intent to put any of his Souldiers upon that dangerous enterprise in fetching it for him ; yet that he might declare how farre he was from indulging himselfe in such inordinate desires , to engage any mans life for the pleasing of his appetite , or satisfying of his present ( though probably a very urgent ) thirst , therefore he would not drinke it , but powr'd it out unto the Lord ; saying , Farre be it from me O Lord , that I should doe this , is not this the bloud of the men that went in jeopardy of their lives ? Thus it is with tender consciences , who though they sometimes speake and doe rashly and sinfully , yet before they come to eate their sinne , that is , what they have sinfully desiered or attained , they repent and cannot make eyther meate or drinke of it . Ungodly men can drinke blood , not onely that which ( as in Davids case ) others have gotten for them with the danger of their lives , but even that which themselves have gotten with the unjust spoyle , ( sometimes ) of other mens lives , but often of their livelyhoods . They violently take away flocks , and feed thereof .

Againe , I shall touch a little upon the second reading ; They violently take away flocks , and feed them ; that is , they doe not onely drive other mens flocks away , but keepe them openly in their pastures , and feed them ; so Mr Broughton , Vix vel Hebraeum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel latinum pascere pro comedere usu pan●ur sed saepe pro , pastoris instar , pascere . Pined● . They rob away herds , and feed them . The Originall word in the Hebrew , as also the Latine is seldome used to signifie mans feeding upon dead flesh , but often to signifie mans feeding of living flesh or cattel . A Shepheard is sayd to feed his flocke . Thus first they play the theeves , violently taking away their neighbours flocks ; next they turne Shepheards and Grasiers and feed them openly .

This implyes three things concerning these oppressours , of whom Job speakes .

First , That they were great men , not petty robbers , who when they have got cattle away , hide them , or sell them off as soone as they can , they dare not put them in their owne pastures , and usually they have none to put them in . But these Nimrods , these mighty Hunters take them violently , and then owne it broadly ; they care not who sees what they have done . Thus the Prophet Isaiah reproves the Princes of Israel ( Chap. 1.23 . ) Thy Princes are rebellious , and companions of theeves ; that is , they doe like theeves , they oppresse , and vex , and violently take away . They are so farre ( which is the duty of Princes ) from repressing theeves , that they encourage and countenance them , and not onely so , but are actually Theeves themselves . Theeves in Authority and power are the vilest theeves ; who shall deliver from oppression , when Princes turne oppressors , and Great ones theeves ?

Secondly , When it is sayd , that they take away flocks , and fed them , it shewes , that these robbers persisted in their sin , and were not ashamed of it . They could spoyle their neighbours and never blush . They declared their sin as Sodome , they hid it not .

Thirdly , This imports that they had quiet possession of their ill gotten goods ; What they got unjustly , they held securely and unmolested . Their stolne goods were neyther recovered by law , nor forceably retaken from them ; they fed them , and kept them as their owne ; wickednes prospered in their hand ; no man saw the day of Gods reckoning with them . This their impunity , Job specially aymed at , when he sayd ; They violently take away flocks , and feed them , or feed upon them .

Hence note .

That God leaves some wicked men in a long , and quiet possession , of what they have unjustly gotten .

To hold by injustice and oppression is the worst and most slippery title and tenure in the world ; yet as unjust gaine makes some rich , as they improve and thrive , as they trade in , and encrease by wayes of unrighteousnes , so they live prosperously , and hold strongly what they have unrighteously gained . They both feed upon and feed the flocks which they have taken away by violence . Though some oppressors are so suddainly attached by pursuing vengeance , that they can neyther feed nor feed upon their stolne flockes , but even before the meate is in their mouthes the wrath of God and justice of man falls upon them & will not suffer them to rost what they have got in this kinde of cruel hunting , yet others rost and eate to the full , though indeed , they doe but fat themselves against a day of slaughter , which though it come slowly will surely come . Job still proceeds in describing their other acts of violence .

Vers. 3. They drive away the Asse of the fatherlesse , they take the widows Oxe for a pledge .

There is somewhat considerable in these words , though they are but a continued description of the same thing under variety of instances .

They drive away the Asse of the fatherlesse .

Here is more violence still . Some conceave the singular is here put for the plurall ; The Asse for the Asses of the fatherlesse ; Abigeus is propriè dicitur qui pecora ex pascuis vel ex armen●is subtrahit , & abigendi studium quasi artem exercet . Ulpian : Insigne est apud Jurisconsultos Abigeatus crimen . that is , all the Asses that he had , they left not one , but swept all away . But if we take the word strictly for one single Asse , then it aggravates the sinne , They drive away the Asse of the fatherlesse : Though he hath but one , they drive that away ; this hightens the oppressiō , as ( 2 Sam. 12.3 . ) in the parable which Nathan put to David to convince him of his sinne ; He tells him of a rich man that had exceeding many flocks and herds , but the poore man had nothing save one little Ewe-lambe , which he had bought , and nourished up , and it grew up together with him , and with his children , it did eate of his owne meate , and dranke of his owne cup , and lay in his bosome , and was unto him as a daughter : Now , when the traveller came to the rich man , he spared to take of his owne flocke , and of his owne herd to dresse for the waifareing man , but tooke the poore mans lambe , &c. So here , they drive away the Asse of the fatherlesse ; though he hath but one , they drive that away .

Further , when he sayth , They drive away the Asse , there are two things considerable in it . First , the Asse is a usefull and serviceable beast for the bearing of burthens . Secondly , the Asse is a meane creature , a beast of no great value , though of some use . They drive away the very Asse , and that the Asse of the Fatherlesse .

In the former verse , where it is sayd , They violently take away flocks , and feed thereof , there is no mention at all made , whose the flocks were , or from whom they tooke them . But here Job seemes to lay the emphasis of their sinne , not so much upon what they drove away , as upon the person whose it was , which they drove away ; They drive away not the great or the rich man asse , but the asse of the Fatherlesse . The word fatherlesse may be taken two wayes , eyther strictly , for a childe that is left without a father to take care of him , & provide for him : or secondly , we may expound the word fatherlesse more largely for any that are poore , and in distresse ; as was shewed ( Chap. 22.9 . ) How cruel are they , and how covetous are they , who will not spare the poore , no not poore Orphans ! To take from the fatherlesse in eyther sence , aggravates the sinne . Which aggravation of their sin is further prosecuted in the next instance of their oppression .

They take away the widdows Oxe for a pledge .

What a pledge is hath been opened at the 22d Chap. ver . 6. It is not sinfull to take a pledge ; but there is a twofold sinne implyed in this place , while they are charged with taking the widdows oxe for a pledge . First , in reference to the person of whom the pledge was taken , the widdow ; Secondly , in reference to the thing which was taken for a pledge ; it was the widdows oxe . For the oxe being used for labour in tilling the ground ( a most necessary use ) should not be taken or at lest not detained as a pledge ; Viduae & pupillae asinum & bovem certa vitae instrumenta averiunt . Nicet : Ipsarum viduarum facultates per vim eripiūt quasi jure quodam instar creditorum pignorarentur . Bez : Quasi sub quodam colore justitiae viduam gravantes . Aquin : therefore we finde that those things which were for necessary use and livelihood , were forbidden to be taken for pledge Exod. 22.26 , 27. ) or if they were taken they were presently to be restored before the Sunne went downe . But these cruel men took the widdows oxe for a pledge , and restored him not . We may also understand it ( as some ) that they tooke the oxe as if it were a pledge , doing it as of right , or under pretence and colour of Justice ( as being her creditors ) for a debt . And so the whole proceeding is expounded eyther of tyrants , that lay heavie taxes upon the poore people , and if they are not able to pay presently take all away by distreine : or of common extortioners , who lend money , or let leases , and upon every default of payment take the forfeiture , and carry all away as due to themselves .

Further , we may observe in Scripture , that as we have these two usually put together , the fatherlesse , and the widdow , so we have these two usually joyned together , the asse , and the oxe . Thus they are joyned twice in the ten Commandements , in the fourth and tenth , and often elsewhere . But some may question , Hath the poore widdow an oxe ? The oxe seems rather to belong to rich men , then to the poore widdow . To which we may answer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro bove foemina sumitur . Bold : that the Hebrew word which we translate oxe , signifies as well the female , as the male , and so it is rendred by some here , They take away the cow of the widdow . The poore widdow lives upon the milke of her cow . Take that from her , and you take away all her living . But whether we understand it of the one or of the other , the difference is not materiall as to the scope and purpose of Job , who puts the widdows oxe or the widdows cow , eyther for the whole or chiefest part of her substance . They take the widdows oxe for a pledge .

Hence note .

Some care not from whom or what they take , so they may have it .

They will take from the fatherles , they will take from the widdow . The Prophet Amos ( Chap. 2.7 . ) speaking of such oppressors , sayth , They pant after the dust of the earth on the head of the poore , & turne aside the way of the needy . The former part of those words , hath variety of readings & expositions , I will not stay upon them : but onely touch that which is most sutable to the poynt in hand , They pant after the dust of the earth ; that is , they exceedingly desire , and long for it . As David describes his holy desires ( Psal. 42.1 . ) As the hart panteth after the water brookes , so panteth my soule after thee , O God ; that is , I extreamely desire thy presence and communion with thee , even as the hart being hunted and heated desireth the waters . Thus they panted after the dust of the earth ; That is , after those things which are but as the dust of the earth , or whose original and matter is but the dust of the earth , gold and silver . These are but the refined dust of the earth ; but whose dust did they pant after ? It was the dust on the head of the poore ; if they did but see a poore man to have gotten a little about him , though onely enough to keepe life and soule together , to preserve himselfe and his family from starving or begging , they presently panted after it ; They were passionately desierous of it , they cast about how to get it . They who are enflamed with covetousnes are busie to finde out , and having found out , are greedy to pursue all advantages and occasions to enrich themselves , though it be with the ruine of the poore . They are glad to get something even from them who ( according to common speech ) have nothing ; they scrape from them , who have but scraps to live upon . Such was the grace of our Lord Jesus Christ , that ( as the Apostle speakes , 2 Cor. 8.9 . ) though he was rich , yet for our sakes he became poore , that we through his poverty might be rich . And such is the covetousnes of some men , that though they are rich enough , yet they care not to make many , who are poore enough already , poorer , that they by making them poorer , might make themselves richer .

Secondly , Consider the matter , they drive away the asse of the fatherlesse , and take the widdows oxe ( or cow ) for a pledge .

Hence note .

Some will sinne for a small matter , they will doe much evill , though they get but little worldly good by it , onely a silly asse , or a labouring oxe from the fatherlesse or the widdow . Who as they never have many of these , commonly , but one of each ( for both words are of the singular number ) so those that they have are usually none of the best , fattest , strongest , greatest , and so highest prized ones : As the fatherlesse , and the widdow , are poore , so their oxe and asse are but poore ones too ; yet some will unjustly drive and take these poore things away ; They will play at small game ( as we say ) rather then sit out ; And act basely to get but an asse . The Prophet Amos ( Chap. 2.6 . ) represents the Lord protesting against such , thus ; For three transgressions of Israel , and for foure , I will not turne away the punishment thereof , because they sould the righteous for silver , and the poore for a paire of shoes ; that is , they sould the right of the poore , when they could gett but a very small advantage by it , the worth of a payre of shoes . Some in sinning are like Eagles , they will not stoop at flyes , if they breake the rules of righteousnes and faithfulnes , it shall be for a Crowne or a Kingdome . They who sinne for the greatest profit , make a loosing Bargaine of it : What then doe they who will sin for the lowest profit ?

Thirdly , They drive away the asse from the fatherlesse , and take the oxe of the widdow ; From the consideration of the persons wronged . Note .

It is sinfull to wrong any , but much more to wrong the poore ; Sordido lucro asservientes , ne calceos quidem pauperum lucrifacere recusant , qui extremum hominibus usum prebent . Theodoret : having met with this poynt from other passages in this booke , I onely name it , and adde , that there are two things which shew the sinfullnesse of taking from the poore . First , because they are weake and unable eyther to resist injuries , or to right themselves ; They cannot helpe themselves , nor can they easily procure helpe from others . The poore and him that hath no helpe , are put together ( Psal. 72.12 . ) and usually they are the same . I returned ( sayth Solomon , Eccl. 4.1 . ) and considered all the oppressions that are done under the Sunne , and behold the teares of such as were oppressed , and they had no comforter : and on the side of their oppressors there was power , but they had no comforter . And they who have no comforter , surely have no helper . Now it is most sinfull to hurt them who are least able to helpe themselves , or finde help from others . And who so helplesse , as the fatherlesse and the widdow ? Secondly , it is therefore extreamely sinfull to wrong the poore , and especially these poore , because God hath commended them to the care , and tuition of the rich ; they are his charge , God hath taken them into his protection , and hath trusted them over to men of power , that they should looke to them . Magistrates should be as a wall of defence , to the fatherlesse , and widdow , they should provide for them , and nourish them . Therefore to spoyle , and rob them of all , how great a wickednesse is this ? this is ( as much as in them is ) to make God a liar , and unfaithfull to his word and promise . As then it should be a great encouragement to helpe the Godly poore , because in so doing we are a meanes to fullfill the promise of God to them . So we should therefore be afraid to wrong them , because in so doing we doe what we can to make the promise of God to them voyd . No marveile then , if the Apostle James placeth all religion , as to practise , in the visitation of the widdow , and the fatherlesse in their affliction ; and if , in that sence , all religion be placed in it , what shall we judge of their religion , who afflict the widdow , and the fatherlesse ? And if to visit them in trouble , be an act not onely of charity to them , but of honour and religion towards God , because God ( who provides for all ) hath taken upon him to provide for the fatherlesse , and the widdow , by name ( So that we discharge Gods debt of promise to the fatherlesse , and widdow , when we doe them good . If , I say , it be thus ) then how grosse an act is it both of uncharitablenes to them , and irreligion towards God , to visit with trouble , to afflict and vexe the fatherlesse and the widdow .

Fourthly , From the matter about which they sinned ; The asse of the fatherlesse , and the oxe , or cow of the widdow .

Observe .

That the lesse any thing is for or about which we sinne , the greater is that sinne .

It shews that we value God little , and that we set light by his commands , that we regard neyther his favour nor his anger , when we can doe evill upon such poore accounts . That , by which many excuse their sinne , encreaseth it . They will say , 't was a small matter , a little thing they stole , or tooke away ; but to sin in a small matter may be found a great sin . What ? will you breake through the holy commands of God , and venture his displeasure for a trifle ? though no man should encourage himselfe to sin , because he sinneth for a matter of importance , yet there is not onely more folly , but more sinfullnesse in sinning for a little . Woe to those who sin for the greatest advantages , but more woe to those who value their soules , and the lawes of God so little , as to disobey the one , and endanger the other , when scarse any thing which the world calls advantage is to be had . It hath been sayd of old ; If faith or an oath be to be broken , let it be broken for a kingdome ; yet he will be found no gainer , who breakes his oath to get all the kingdomes of the world ; what shall we say then of those poore low spirited persons , who sinne ( as we say ) for six pence , and breake the lawes of God , for so poore a profit , as will hardly give them a breake-fast . The sinne of these oppressors is not yet full , see more and greater abominations then these .

Vers. 4. They turne the needy out of the way , the poore of the earth hide themselves together .

The word which we translate needy , signifies to desire ; they who have many wants have many desires , and the sense of our wants , is the spring of our desires ; And though many who have no want in outward things are full of desires , yet the needy are properly the desirers ; and whosoever desires much , eyther hath many wants , or is not satisfied with his fullnes .

They turne the needy out of the way .

The Prophet ( Amos , Chap. 2.7 . ) reproving the Princes of Israel , sayth , They turne aside the way of the meek , or ( as others render ) of the poore and afflicted . That speech of the Prophet seemes to be of neere allyance if not altogether the same in sence with this of Job , They turne the needy out of the way .

What way this should be is expounded foure or five wayes .

First , Some take it metaphorically , for a morall way . Divertere fecerunt impotentes a via justa . Sept: And that , first , the way of righteousnes and equitie . And the wicked turne the needy out of that way , eyther , first , by their evill examples , or secondly , by their threatenings and persecutions . The sinfull practices of men in power , lead the needy , or the inferior sort into the practice of the same sins . And the oppressions of the mighty doe even compel the needy to turne aside from the right way of getting their livings , Quasi cogerentur de via recta pietatis divertere ad furta & perjuria , & quaerimonias de divina providentia . to stealing and living by spoyle and rapine , as they themselves doe . When rich men oppresse the poore , they turne the poore eyther to begging , or theeving . When men are vexed and molested in honest wayes , they lie under a great temptation to turne and betake themselves to those wayes which are dishonest . Paul saith of himselfe being a persecuter , that he compelled the professors of the Gospel to blaspheme , ( Act. 26.11 . ) and this he effected in one or both the wayes above specified , eyther first , by his example , he being a blasphemer ( as he confessed , 1 Tim. 1.13 . ) they imitated him in blaspheaming or speaking evil of the wayes of God , and of his people : or , secondly , he did it by his cruelty , vexing them so in the profession of Christ , that some who were unsetled fell away , and blasphemed the name of Christ , whom they had professed . But though this be a truth , yet I shall not give it as the intent of this place . Therefore

Secondly , They turne the needy out of the way ; that is , Dejecerunt impotentes de via justa . Ambr : Via pro jure & justitia . out of the way of that justice or right which is due to them . And so it suites well with what he sayd before ; they drive away the asse of the fatherlesse , &c. and they turne the needy out of the way ; that is , from what is his right , or from all meanes of recovering his right .

Thirdly , They turne the needy out of the way ; that is , out of the way of their livelihood ; we commonly enquire , how doth such a man live ? and 't is answered , he lives in a very good way , he hath such a way of living , such a trade , calling , or profession ; that 's his way . Via pauperum est facultus , sibi necessaria parundi . Aquin : Viam pauperum subvertit tyrannus , cum illa detrahit sine quibus ars cui vacatur pauper , exerceri non potest . Thus , to turne the needy out of the way , is to put them besides the way of getting their bread , and maintaining their familyes with necessaryes for this life . In a figurative sence , every mans profession and calling is his way , and he that molests him in it , turnes him out of his way . As suppose a man live in the Country , where he keepes a farme , if his cattle be taken away , he is turned out of his way , he can live no longer in that way . He that takes away what is instrumentall to a man in his calling , puts him out of his way ; And he that disturbes a man in the worke of his calling , turnes him out of his way . Our ordinary worke is our way , ( Psal. 1.1 . ) Blessed is the man that hath not stood in the way of sinners , that is , who hath not taken the course which ( as such ) sinners take . Now as a Godly man turnes out of , or will not stand in the way of sinners ; so oppressing sinners turne many that are needy and Godly out of the way of their lawfull callings , and will not suffer them to stand or abide in them .

Secondly , We may understand this way properly for the way or roade wherein men walke or travaile upon their occasions , and then these words ; They turne the needy out of the way , may be expounded , as an argument of the extreame pride of these Nimrods , or sonnes of violence . They caused the needy to turne aside out of the way to give them place , or they made the poore to keepe out of their sight for feare of them , lest as they had already spoyled them of their estates , so they should also abuse their persons , Illis grassantibus , nullis ne tenuis quidem sortis , viatoribus tuta est via ; adeo ut deflectere a via publica et latebras quaerere passim cogantur . Bez : and make them slaves . Thus they turned the poore out of the way ; that is , they durst not come in sight for feare ; this suites well with the last clause of the verse .

The poore of the earth hide themselves together .

The word needy , in the former part of the verse ( as was toucht before ) signifies one full of desires ; here the word which we render poore , notes one that is humble , meeke , lowly , not onely one low in estate , but lowly in minde , not onely him that is poore in purse , but poore in spirit ; so 't is translated , ( Zeph. 2.3 . ) Seeke ye the Lord , ye meeke of the earth , even these poore of the earth hide themselves together ; Invisibiles fecerunt . Author Cat : wicked proud men make the poore seeke corners ; the poore have often had experience of their cruelty , and rough dealing , and therefore run together into holes and corners to hide themselves , as desireing rather the society of wild beasts , then of such beastly men . Further , the word which we render together , may be translated , alike ; They hide themselves alike ; that is , one poore godly man as well as another , they all fare alike , they deale no better with one then with another , none have hope to escape the hands of these unmercifull tyrants . Thus it was in the time of that great oppression which the Israelites were under by the Philistims ; The Israelites hid themselves ; When Jonathan and his Armour-bearer got up , and discovered themselves to the Garrison of the Philistims , the Philistims said , Behold the Hebrewes come forth out of the holes where they had hid themselves , ( 1 Sam. 14.11 . ) The Author to the Hebrewes gives us a description of the poore Saints thus hiding themselves together , ( Heb. 11.37 . ) They wandred about in sheepe-skins , and goate-skins , being destitute , afflicted , and tormented , they wandred in deserts , and mountains , in dens , and caves of the earth . The poore and meeke of the earth hid themselves together .

Thus we have had a large enumeration of those violences which Job had observed among men , and men prospering in them . First , violence upon lands ; secondly , upon cattle ; thirdly , upon persons , the needy , and the poore are forced to run together into corners ; While The sin of some encreaseth , the affliction of others must needes encrease .

Hence note .

Sinners know no bounds .

They who at first wrong men in their lands , will not sticke to wrong them in their cattle , and within a while , they make no bones to fall upon their persons .

Secondly , Note .

Those evills which are done to men immediately in their persons , are more sinfull then those that are done to them in their goods , cattle , and estate .

Job shews the worst of their doings last . 'T is bad enough to touch the goods of a poore man , but to trouble his person , or causelessely to make him hide his head , is farre worse .

Thirdly , Note .

That the promotion , and exaltation of wicked men , is the oppression , and vexation of poore men , especially of all of poore godly men .

It is a sad time with poore men , most of all with poore godly men , when the wicked are exalted . Solomon gives us this note in expresse termes ( Prov. 28.28 . ) When the wicked rise ( that is , when they rise in power and authority ) men hide themselves , that is , good men hide themselves : poore men hide themselves when the wicked rise , but most of all such poore men as are godly . The reigne of wicked men is the ruine of the godly . Which is more plaine by the opposition made in the last clause of the verse ; When the wicked rise , men hide themselves , but when they perish the righteous increase . In which Proverb , rising is opposed to perishing , but men and righteous are the same . When the wicked perish , those righteous men , who before hid themselves , appeare , and shew themselves againe . Some poore men are turbulent , proud , untractable , seditious , men of unquiet spirits , if such be dealt with by justice , and made to hide themselves , they have their desert . But the poore who are also humble , meeke , and of a quiet spirit , ( as the word here imports ) are the aime of the wicked . Such David found in his low estate , and against them he prayed ( Psal. 35.19 , 20. ) Let not them that are mine enemies wrongfully rejoyce over me : neyther let them winke with the eye ( that is , let them not have occasion to contemne and despise me , of which , winking with the eye was a token ) that hate me without a cause . For they speake not peace , but they devise deceitfull matters against them that are quiet in the land .

Lastly Note .

The poore goe by the worst , and the weakest to the wall , the needy are turned out of the way , and the poore hide themselves .

And therefore saith God ( Psal. 12.5 . ) For the oppression of the poore , and for the sighing of the needy , now will I arise and set him in safety from him that puffeth at him . Oppression may quickly empoverish the rich , but usually the poore fall under oppression ; they that are full sigh when they are made needy and empty , when all is taken from them , but usually the needy and empty are made to sigh ; for the oppression of the poore , will I arise saith the Lord . Rich and great men can defend themselves from oppression , but the poore have no shelter ; rich men will purchase their right , but the poore who hath nothing to give , seldome finds a friend to deliver him , and get him his right . The storme falls upon the poore , and most upon Gods poore , they are most subject , or lie most open to the evills of this world , of whom this present evill world is not worthy , and for whom the good of the next world is prepared . And therefore they should fly to shelter , while they are here , get under covert , run into the name of God for safety and protection ; they who are most subject to oppression , need most protection . Some are so poore that they have nothing to loose , and so needy , that they need not feare oppression . They have neyther bread to eate , nor cloathes to put onne , These are no baite for covetousnes ; But , they also are to be reckoned among the poore , who have no more then will save them from poverty ; and they are among the needy , who have onely so much as serves to supply their owne needs . These poore and needy ones are game for the oppressors , these the Wolves and Lyons of the earth make their prey . The oppression and wickednes of these hath ascended three steps , in the context now opened , They are first Land-invaders ; secondly , Cattel-takers ; thirdly , men-troublers . Job carrieth on the description of their wickednes yet further , in the following parts of this Chapter .

JOB , CHAP. 24. Vers. 5 , 6 , 7 , 8.

Behold as wilde asses in the desert , goe they forth to their worke , rising betimes for a prey : the wildernes yieldeth food for them and for their Children .

They reap every one his Corne in the field : and they gather the vintage of the wicked .

They cause the naked to lodge without Cloathing : that they have no Covering in the Cold.

They are wet with the showers of the mountaines , and embrace the rock for want of a shelter .

JOb proceeds to enumerate the wickednesses of those men whom yet God spared , and bare with ; he had set downe many of their sinfull wayes before ; they removed the land-marks , they violently tooke away flocks , they spared not the asse of the fatherles , nor the widdows oxe ; They turned the needy out of the way , so that the poore of the earth were forced to hide themselves together . See now the further progresse of their wickednes , even to admiration , for so much the word , Behold , with which Job leads on his discovery of their vexatious practices , doth import .

Vers. 5. Behold as wilde asses in the desert , they goe forth to their worke .

There is a difference in opinion among Interpreters about the subject of this verse , whom wee are to understand under this description , As wilde asses in the desert , going forth to their worke . Some of Note conceave that the poore are the subject of these words , Exegesis praeordentis dicti , de intoleranda inproborum , sev●tia in pauperes , quorum opera contra legem abutuntur . Jun: or the persons here intended . And then they hold forth the hardship and misery to which they were reduced by those mercilesse tyrants ; Behold as wilde asses in the desert , they goe forth to their worke . Oppressors did so vex them and strip them out of all , that they who heretofore had enough to live upon , were constrained to goe forth to day-labour and worke for their living , at the command , or under the cruel bondage of those inhumane Taske-Masters .

Yet I conceive that wee may more clearly expound these words as carrying a continued series of the practices of wicked men , who are here compared to wilde asses ; and there is a word in the 5th verse which gives a speciall reason why this should not be understood of the poore or oppressed , but of the oppressor , where it is sayd , they rise betimes for a prey ; now that word which we render a prey , cometh from a root which signifies to teare , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 carpsit discarpsit , dilaceravit dentibus , pr●prium ferarum est . to rend , to pull assunder after the manner of wilde beasts ; and is of the same sound as well as signification with our English word , teare , therefore it should rather be understood of oppressors , then of the oppressed ; for a man that goes forth to labour , and worke for his living , cannot properly be said to rise betimes for a prey , for he goes forth to get his bread honestly ; now a prey is that which is got by violence ; and the word is never applyed to men , but in allusion to ravenous and devouring beasts . Jacob comparing his son Judah to a Lyons whelpe ( Gen. 49.9 . ) saith , From the prey , my Sonn , thou art gone up . So Moses ( Deut. 33.20 . ) And of Gad he said , Blessed be he that enlargeth Gad ; hee dwelleth as a Lyon and teareth the Arme with the Crowne of the head . And David praying to be delivered out of the hand of his enemy , gives this reason ( Psal. 7.2 . ) Lest he teare my soule like a Lyon , while there is none to deliver . So that the word noting properly the act of a ravenous beast who lives upon spoyle and prey ; It is very improper to apply it to the worke of a labouring man , who lives and earnes his bread with the sweat of his brows . Yet I finde that word signifying food in generall ( Mal: 3.10 . ) Bring yee all the tythes into the storehouse , that there may be meat in mine house . Which the interlineral renders , that there may be a prey in mine house ; Vt sit praeda in domo mea . Mont : Vt sit quod rapitis &c. P●gna . and another thus , that there may be that , which ye snatch , in mine house Surely the Lord strikes at some misdemeanour while he expresseth the food of the Priests & Levites , by a word signifying that which is torne away by violence . And ( I conceave ) it may either reflect upon the people who parted so hardly with the tythes which did belong to the Temple at that time , that they were rather torne or pulled from them by a kinde of violence , then freely payd or brought in according to the Law of God : or it might reflect upon the extreme greedines of the Priests that did administer in the Temple , as if they did look upon the tyths , & their portion in them , with as earnest desire as wild beasts hang over & wait for a prey . So that where this word is used to signifie food , there is somewhat in the circumstance of the Text , which leaves a touch of rapine and violence upon it . And therefore it is not applicable to the earnings of honest labourers , but to the cruel gettings of theeves and oppressors . The mountaines of prey , spoken of ( Psal. 76.4 . ) were eyther those places where conquering Armyes devided the spoyle after a victory obtained ; or where robbers preyed upon passengers . And therefore I shall take the subject of this verse to be the oppressors of the poore , not the poore oppressed .

Behold , as wilde asses in the desert they goe forth .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The particle of likenes as , is not in the Hebrew , nor yet the word Asses , expressely . And therefore Mr Broughton reads strictly to the Original , Behold the wilde in the wildernes goe forth to their worke . The word signifies wilde at large ; but because wilde asses are extreamely wilde , therefore the word is specially applyed to them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ferus homo . Thus the Angel sayd of Ishmael ( Gen. 16.12 . ) And he will be a wilde man .

Behold as wilde asses in the desert .

The desert is the dwelling place of wilde asses : Tame asses or asses brought to hand , are about the house , or in the enclosed pastures , but wilde asses inhabit the desert . The word that wee render desert , comes from a roote that signifies to speake ; and the desert is so called by the figure of Contrary speaking , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Locutus est per antiphrasin quasi locus a sermone remotus . because there is little or no speaking in deserts ; many words are heard onely in Cities or places where many people frequent . It signifies also to lay wast , because deserts are wast and barren places , in comparison of drest and Enclosed grounds ; such is the place whether these spoylers goe forth as wilde asses To their worke .

But wild asses worke not , onely tame asses are labouring asses ; So that the similitude runs not upon that poynt ; yet we may say , wilde asses have a worke , and 't is much like that which wicked men doe in the dererts ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in . i. e. opere vel artificium suum vel artem vnde victū quaerunt . Merc : they worke there , but 't is wilde worke , such as wild asses are busyed about , the getting of prey . They goe forth to their worke ; and that word signifies not onely a worke , but an art , or a Craft . These spoylers were their Crafts-Masters , and could doe mischiefe cunningly , as having been brought up as apprentices to it , or studyed it like Schollers , they had well learned and were verst in their worke , and what their worke was we may learne in the next words .

Rising betimes for a prey .

Like workemen , like worke . To take a purse , or spoyle passengers , that 's their worke ; And they get up and are out betimes about this worke ; For a prey , they rise betimes . The Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mane , studiose quaerunt vel summo studio . Drus : They morning it ; that is , they rise early in the morning ; to doe a thing in the morning , is in Scripture language , to doe a thing diligently and with greatest Intention of spirit , because diligent active men are up early ; so that to rise in the morning is not onely an Expression of the time of their rising , but of their spirit and diligence at their worke when they were risen , whensoever they rose . The whorish woman saith to the young man , ( Pro. 7.15 . ) Therefore came I forth to meete thee diligently , to seeke thy face . Verbum hebraicum delarat diluculare , vnde significat praecipuo studio vel cura aliquid agere . The Hebrew is , To seeke thee in the morning , or , to morning thee , and yet it was in the twilight in the evening , when she came out to meete him , as is exprest at the 9th verse of the same Chapter . Here indeed in the text , To morning it , notes that they tooke the first of the morning for their worke ; rising betimes for a prey . And that not without successe , as the last clause of the verse sheweth .

The wildernes yieldeth food for them and for their Children .

Where have they their prey ? The text answers , they have it in the wildernes . In the former part of the verse he spake of the desert , and in this latter of the wildernes , in both he meanes the same place , both import barrennes , wildnes and wastnes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 solitudo idem quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desertum hinc Arabia deserta . Mr Broughton translates ; The vast-Ground giveth him bread for his young . Wee say , the wildernes yeeldeth food for them , &c. It may seeme strange that a wild wildernes , a wildernes untilled , unplanted , uninhabited , should yeeld them food .

I answer ; First , The Scripture speaks of many wildeernesses that were planted & inhabited . John the Baptist preached in the wildernes of Judea ( Math. 3.1 . ) And the wildernes had many houses if not townes in it , such wildernesses yeeld food in plenty . Secondly , the wildernes may be sayd to yeeld them food , not because they did live upon that which grew in the wildernes , or in these wast places , but because in the wildernes they tooke occasion to spoyle and robb those that thorough it travailed to other places . Many get their livings there , where none live , and where nothing is to be had of the growth of the place to live upon . Outrages and robberyes are usually committed in such places . And therefore in the Prophesie of that great Peace which Christ should give to his Church ( Psal. 72.3 . ) It is sayd , The mountaines shall bring peace to the people , and the little hills by righteousnes ; He names the mountaines and the hills above other places , because in or upon them violence is often exercised ; and to say , the mountaines shall bring peace , is much more then to say the valleys and the Cities shall bring peace : when there is peace and safety upon hils and mountaines , we may presume that there is peace every where . Therefore as when God promiseth ( Isa. 60.17 . ) that in the latter dayes he will make the officers among his people peace , and their exactors righteousnesse , he meanes that he will make all sorts of men peacefull and righteous , because he will make them such who are usually most troublesome and unrighteous officers and exactors : so when he saith the mountaines shall bring peace , the meaning is , every place shall , or that the peace shall be universal in all places , because mountaines and wildernesses are the places where robbers and spoylers take their prey , and get their subsistence . And hence it may well be answered , why Job saith , that the wildernes yeelded them food , even because that place was fittest for them so rob and spoyle in , who made the spoyle of others their dayly food . Thus the wildernes yeelds food for them And for their Children .

The word signifies any that are young , and is taken as well for servants as for Children ( 1 Sam. 21.5 . ) The vessels of the young men are holy , sayd David to the Priest concerning his followers . So ( 1 Sam. 25.9 . ) Thus here it comprehends all that are about them , even all their family and retinue . They and all theirs , all that belong to them have their food in the wildernes , that is , there they take opportunity by violence and oppression to maintaine themselves and theirs .

Here we may consider , first , that Job calls these spoylers wilde asses , nor doth the Scripture speake this in vaine .

Hence note .

Wicked men are like Beasts or beastiall in their dispositions and actions .

David compares the best of that sort , men in honour , to beasts ( Psal. 49.20 . ) Man ( saith he ) that is in honour and understandeth not , is like the beasts that perish . Davids man that understandeth not , is not a man without naturall , but a man without true spiritual capacity and understanding ; A man who feares not God , ( for to feare God that is wisdome ) and who departs not from evill , for to depart from evill that is understanding ( Job 28.28 . ) Now how great and large an understanding so ever any great and honourable man hath , yet if he hath not an understanding in these things , he is like the beasts that perish . It is not sayd he is like this or that beast , but he is like the beasts that perish . Take any beast , or all beasts , the worst of beasts , he is the picture of them all , and he dayly exemplyfyes the vilest of their qualityes in his owne . The Prophet Michah ( Chap. 3.1 , 2 , 3. ) saith that of them , which speakes them rather beasts indeed then like beasts , Heare I pray you , O heads of Jacob , and ye Princes of the house of Israel , is it not for you to know Judgement ? ( as if he had sayd , who should if not you ) who hate the good , and love the evill , who plucke off their skin from off them , & their flesh from off their bones , who also eate the flesh of my people , and flay off their skin , and break their bones , &c. How could the beast be more lively acted then by these men ? Paul fought with beasts at Ephesus ( 1 Cor. 15.32 . ) which , I grant , may be expounded properly , and possibly best so , It being usuall in those times of persecution under Heathenish power ; to cast the Christians to the wild beasts , and for the common sort to cry out , Away with the Christians to the Lyons ; yet it is as true that Paul did fight or contend with beasts in the shape of men . And he speakes particularly concerning bloody Nero , A man in the highest honour of that age . ( 2 Tim. 4.17 . ) I was delivered out of the mouth of the Lyon . The Baptist called the Pharisees a generation of vipers , ( Math. 3.7 . ) And Herod is called by Christ , that Fox , ( Luk. 13.32 . ) And 't is sayd of all ungodly men at once ( Rev. 22.15 . ) Without are Doggs . Wolves , Lyons , Foxes , Vipers , Serpents ; Doggs , the worst of Creatures for rapine and spoyle , doe but expresse the inhumanity and cruelty of wicked men . And because they are compar'd to wild Asses in the text , I will give you some paralels between them and the wild Asse .

First , In their lawlesnes and unsubjection to command : carnal men are lawles . Libertatis symbolum est Onager . The Apostle calls them so ( 1 Tim. 1.9 . ) Knowing this that the law is not made for a righteous man , but for the lawles and disobedient ; not that they have no law , but they live as if they had none , they who love to disobey the law are lawles , and embrace libertinisme in stead of liberty . Thus the wicked man is as the wild asse , for his licentiousnes and lawlesnes ; for so the wild asse is described in the 39th Chapter of this booke , verse the 5th ; Who hath sent out the wild asse free ? or loosed the bands of the wild asse ? what 's the freedome of the wild asse ? not like that of men who have the priviledge of freedome in an order , but to be free without order . The wicked would be where they will , and doe what they list , this is the freedome of the wild asse . Now as God himselfe there puts the Question , Who hath sent out the wild asse free ? who hath manu-mitted him ? Surely no man hath done it , but God hath planted it in the nature of the wild asse to be free , and to live without bands or bounds . And if we should ask the Question , Who hath sent out wicked men free ? and who hath loosed the bands of the wicked ? The answer must be , Satan hath done it , and their own evill hearts have done it : they have broke the bands , and cast away all coards from them , they have set themselves free , in such a freedome as it is , which is indeed perfect thraldome to their owne lusts , and the lawes of the Prince of darknes ; they are not free by being deliverd from the bondage and condemnation of the law , but by casting off all obedience and submission to it .

Secondly , Wild asses are extreamly violent and Impetuous in their desires or lusts . Jeremy expostulating with the Jewes about their revolting from , and rebellion against God , compares them ( Chap. 2.24 . ) to A wild asse used to the wildernes , that snuffeth up the winde at her pleasure , in her occasion who can turne her away ? all they that seeke her , will not weary themselves , in her moneth they shall finde her ; there 's no medling , no dealing with the wild asse while lust is upon her , she will have the desire of her heart if she can . Thus wicked men are given up to and transported with their pleasures and inordinate affections , in their occasion , that is , when the heate of their intemperate desires or lusts , of any kinde , are upon them , there is no turning of them ; onely , in their moneth , when sorrowes and paines are upon them , they may be spoken with . We may also read both this sin and the reproofe of that people in a like allusion ( Hos. 8.9 . )

Thirdly , The wild asse is an Embleme of the wicked man , especially as he is an oppressor or tyrant in his unsociablenes ; for as the asse refuseth society , so these are unfit for society , and are indeed enemies of mankinde ; They are unfit not only for spirituall , but also for Politicall , or Civill Society . God speaking of the wild Asse ( in the 39th Chapter of this booke , v. 6 , 7. ) sayth , Whose house I have made the wildernes , and the barren land his dwellings . Hee scorneth the multitude of the Citie , neither regardeth hee the crying of the driver ; the range of the mountaines is his pasture , and hee searcheth after every green thing . Though the oppressor live in the City , yet hee is like the wild asse in this , he cares not to maintaine society as hee ought ; hee cares for the society of others onely for himselfe , hee scorneth the multitude of the City , he is for the range of the mountaines , where he may take all he can get , he searcheth after every greene thing , whatsoever hath pleasure or profit in it , he pursues it for himselfe .

This paralel might be drawne out further ; wild asses ( as Naturalists have observed ) are fearefull . Belocitas timiditalis subsidium . Those Creatures that are most swift , are naturally most fearfull ; and their swiftnes is a releefe to their fearfullnes . Thus , wicked men are fearfull . They onely have true Courage who feare God , and where the feare of God is not , Timida est omnis Nequitia . every other feare is , or every other thing is feared . They who finde not a friend in their owne consciences , are ready to suspect every one for an enemy . So that though every wicked man would have all that he can get to himselfe alone , yet he dares not be alone in getting it . And upon those termes onely he is willing that others should joyne with him in the profit , because he would have them joyne with him in the sin . ( Pro. 1.11.14 . ) Come with us , let us lay wait for blood , &c. Cast in thy lot with us , we will all have one purse . Wicked men are not for society , unlesse it be in wickednes , and yet theirs is not so much a society as a conspiracy . A wicked man , let his sin be what it will , is glad when he hath partners in doing it , or that others doe the same with him , not onely because he hath a suscipicion of the lawfullnes of what he doth , but also because he suspects some suddaine danger in doing it . And hence some have noted that the woman , who committed the first sinne , did not like to be alone in it , and therefore having eaten her selfe shee gave the fruit of the tree to her husband to eate also ; shee desiered an associate both to countenance her in the act , and to helpe beare her out in the consequents of it . And when they had both sinned , they shewed themselves like wild Asses indeed , running into the thickets at the approach of God , there to hide themselves both for shame and feare . Behold as wild asses They goe forth to their worke .

Hence note .

To wrong men , to sin against God , is the worke of wicked men .

That 's their busienes . Therefore in Scripture they are often called workers of Iniquity ; Implying that to doe iniquitie is their trade of life , or that which they live by and dayly set themselves about . The worke of God is none of their worke , nor doe they count it so , being ( as the Apostle speakes , Tit. 1.16 . ) abominable , disobedient , and unto every good worke reprobate . Good worke is put into the hand of man by the hand of God , but they have their worke from another hand , the lusts of your father yee will doe ( saith Christ to the Pharisees , Joh. 8.44 , ) that is , ye will doe the devills worke ; That 's their worke , and they goe forth to it as the honest labouring man goeth forth unto his worke and to his labour untill the Evening , ( Psal. 104.23 . ) so the wicked man goeth forth to sin as to his worke ; And that he doth so is evident upon a foure-fold account .

First , Because he doth not stumble upon it , but intends it ; a godly man falls into sin , but to sin is not his intendment , a godly man may sin when he goeth forth , but he doth not goe forth to sin , he doth not make it his buisines . That is properly a mans worke , which he proposeth to himselfe to doe , and purposeth to doe .

Secondly , He goeth forth to it as to his worke , for he delights in it ; he is pleased with it . It is his meate and drinke , yea his mirth and musicke to doe evill . That is properly a mans worke , which though it be painefull to him to doe it , yet he is pleased in doing it .

Thirdly , Hee goes forth to it as to his worke , for he spends his spirits , his strength and time in it ; wee doe many things which are not our worke , they are but by-works , or beside our worke , wee bestow little of our time and strength in such things : that which a man bestowes his time and strength upon , that whereat he labours to sweat and wearines of body , that 's his worke ; now the time of wicked men runs out , and their strength is consumed in sinning , and though they are not weary of committing iniquity , yet they weary themselves ( as the Prophet speakes , Jer. 9.5 . ) to commit iniquitie , therefore that 's their worke .

Fourthly , Wicked men are skillfull to sin , they sin with a kinde of art , therefore that 's their worke ; that which is a mans proper worke , hee hath knowledge about it , and is dextrous at ; He doth not bungle , but makes cleane worke ( as we say ) of that which is his worke . A Minister should preach the Gospel like a workman that needs not be ashamed ( as the Apostle speakes . ) The wicked sin like workmen , though the more they doe so , the more cause they have to be ashamed . The Prophet ( Jer. 9.5 . ) bewayling the extreame sinfullnes of those times , saith , They have taught their tongues to speake lies . As if they had studyed the art and language of lying : while they told or made grosse lies , they would not make them grossely , but with a kinde of finenes and neatenes As though what a Godly man doth according to the minde of God , he doth by grace , yet he useth a kinde of artificialnes in doing it ; and is therefore exhorted to walke circumspectly or accurately ; that is , to act all his duties with exactnes ; so , though what an ungodly man doth against the minde of God , he doth it by nature , or very naturally , yet he useth a kind of artificiallnes in doing it , and therefore he is sayd ( Psal. 50.19 , 20. ) To give his mouth to evill , and to frame deceit with his tonuge , to sit ( as an artist at his worke ) and speake against his brother , and slaunder his owne mothers sonne . Thus , they goe forth to their worke , Rising betimes for a prey .

Whence observe .

A wicked man is very industrious and diligent in doing his worke .

To rise betimes , and to doe a thing diligently , are the same in Scripture ; ro rise betimes is to rise somewhat before the ordinary time of rising ; Now , when a man breaks his sleepe to goe about his worke , this shews that he is industrious at it . As some wicked men quickly throw off their sleepe , that they may doe mischiefe : So ( which argues the same principle and spirit ) Others sleepe not unlesse they have done mischiefe , and their sleepe is taken away , unlesse they cause some to fall . ( Prov. 4.16 . ) Their owne sleepe is taken away , unlesse they take away somewhat which is not their owne . They will defraud themselves of rest , rather then not defraud others of their right . They goe not more unwillingly to prison after they have done evill , then they goe to bed before they have done it . O how are they set upon mischiefe , whose sleepe departs from them unlesse they doe it , and who cannot rest unlesse they trouble others . The servants of God , when they are up in zeale cannot sleepe unlesse they doe good ; as David speakes ( Psal. 132.4 , 5 , 6. ) Surely I will not come into the Tabernacle of my house , nor clime up to my bed ; I will give no sleepe to mine eyes , nor slumber to mine eyelids , till I have found a place for God , &c. hee was so zealous for God that if he could he would not sleepe , hee would forbid his owne rest , though hee had never so much minde to it , till he had finisht that worke for God . So sayth the wicked man , I will give mine eyes no sleepe nor slumber to mine eyelids till I have done this or that mischeife , and brought my device to passe . When the wicked lye wakeing on their beds , what are they about then ? their wakeing thoughts in the night are to doe mischiefe in the morning . ( Michah 2.1 , 2. ) Woe to them that devise Iniquity , and worke evill upon their beds . How doe they worke it upon their beds ? they worke it in their thoughts , in their inward shop , there they fashion it , and when the morning is light they practice it , because it is in the power of their hand ; they hinder themselves from sleepe , that they may forward themselves in sin ; The night is spent in Imagineing , and plotting , and the day in accomplishing what they have imagined and plotted . Their morning light is spent in the workes of darkenes , and the text sayth , They practice it , because it is in the power of their hand . They never consider what is Just for them to doe , but what they have power to doe , if they have ability they want no will for the vilest practices .

Againe , as they cannot sleepe sometimes for devising evill , so when they have slept , their first waking thoughts are about evill ; and this also is a further proofe of their extreame industriousnes in doing evill . For as it is with a zealous Godly man , his first wakeing thoughts are with God , and Christ , or about his owne soule , how God may be honoured , & how his soule may be saved . ( Psal. 139.18 . ) O how precious are thy thoughts ( that is , thoughts of thee ) to mee O God , how great is the summe of them ! when I awake I am still with thee : that is , my thoughts and meditations are with thee as soone as ever I awake ; here 's the diligence of the soule after God : so the wicked man when he awakes hee is still with sin ; And if hee cannot awake naturally soone enough to sin , hee will force himselfe to awake : And so he may be sayd to awake to sin , before he is awake ; for as some nurse up and feed their sleepe when they are a little awakened , like the sluggard , yet a little slumber , yet a little sleepe ; so others offers violence to , or breake their sleepe , that is , as the text sayth , they rise betimes , even before the usuall time of rising , that they may get a prey . It is no wonder , if they who sticke not at breaking the lawes of God , breake also the lawes of their owne rest .

Diligence is good about that which is good ; it is good to be zealously affected alwayes in a good matter , but zeale and diligence misplaced , how evill are they ! it is better to creep in a good way , then to run in a wrong way ; Even idlenes is better then such diligence ; yet they who misplace their zeale and diligence , are commonly more in both then they who place them right ; and they who are in a false way , make more hast then they who are in a true . The Scripture notes the extream Intensenes of the builders of Babel upon their worke . And that 's the straine of most men in such worke as theirs was , the building of a Babel , or in doing that , which will be but a monument of their owne pride and folly , or of their rebellion against and contempt of God . ( Gen. 11.6 . ) This they begin to doe , and now nothing will be restrained from them which they have Imagined to doe ; if they have but a minde to it they will doe it , let it cost what it will , neyther difficulty nor danger shall restraine them . See also how Industrious the ten Tribes were in their Idolatrous worship which Jeroboam had set up , ( 1 Kings 12.30 . ) And this thing became a sin ; for the people went to worship before the one even unto Dan ; that is , they went a great way to worship ; for howsoever Jeroboam pretended the ease and accommodation of the people in setting up those Calves ( ver. 28. ) It is too much for you to goe up to Jerusalem ; Behold thy Gods O Israel , which brought thee up out of the land of Egypt ( as if he had sayd , thy Gods are at hand , or in thine eye , thou needest not toyle thy selfe in going so farre to serve them ) yet Jerusalem was neerer unto most of the Israelites , then eyther Dan or Bethel were . For Bethel one of those places of worship was in the utmost bounds of the South ( Josh. 18.22 . ) & Dan the other place of worship was in the utmost bounds of the North , ( Josh. 19.47 ) so that they were willing to take more paines to follow the Idolatrous inventions of man , then to keepe to the Institutions of God . Jerusalem was neerer to most of the ten Tribes then either Dan or Bethel ; & yet thither they would goe . All the way to sin , whether in ordinary practice or worship is downe-hill to Nature , we have both the winde and tyde of the world with us , will we set our faces hel-ward ; and to be sure , Satan will never checke their diligence who are doing his worke , nor take them off from their pace , who are going or Galloping his way . We have a cleare evidence of this in the case of the worshippers of those two Calves in Dan and Bethel ; and , it is further observed by some , that the Israelites grew so zealous in a short time in that abomination , that they who dwelt neer Bethel did even disdain to worship at Bethel , they disdained to serve their God at their owne dores , and therefore they that dwelt at or neere Bethel would goe to Dan and worship ; and they that dwelt at or neer Dan would goe to Bethel to worship . The heart of man is so mad upon Idolatry , that he is willing to be at any cost or paines for it ; He scornes to serve a false God at an easie rate , nor is he pleased ( which is the onely thing which pleaseth some who pretend to the true religion ) with a cheape religion . You may lay what tax you will upon him , eyther of paynes or purse , and he is willing , yea even ambitious to pay or performe it . Thus the blinde votaryes among the Papists at this day will needes goe a Pilgrimage to remotest places , they will travayle to Jerusalem , and visit the Sepulchre , &c. these long Journeyes they glory in , it is but a step to them ; hard penances , not onely fastings but whippings they glory in . The nature of man will carry him two miles at his owne bidding , rather then one at Gods . How may it shame Godly men for their sloath in doing the will of God , when they heare how industrious evill men are in doing their owne ? how may it shame them , that they should take lesse paines to keepe a righteous law , then many doe to satisfie a filthy lust ? Who like wild Asses goe forth to their worke , rising betimes for a prey . And whereas it followes .

The wildernes yeeldeth food for them and for their Children .

Note .

Wicked men will have it , if it be to be had above ground .

They that live by rapine , will live any where ; every mans estate is theirs , if they can but get it . They finde a harvest in the wildernes , and riches in the desert .

Againe , Note .

Wicked men lay up for theirs , as well as for themselves by the spoyle of others .

The light of nature teacheth parents to lay up for their children , and they who get an estate by wronging others , yet thinke they are bound to provide for more then themselves ( Nahum 11.12 . ) Where is the dwelling of the Lyons , and the feeding place of the young Lyons ? where the Lyon even the old Lyon walked , and the Lyons whelpe , and none made him afraid . The Lyon did teare in peices enough for his whelps , and strugled for his Lyonesses . What did the Lyon ? the Lyon did teare in peices ! and how much did he teare in peices ? not onely enough to fill his owne belly , but to feed his whelps , and his Lyonesses ; Hee filled his holes with prey , and his dens with ravine . Thus the Prophet describeth wicked men , providing not onely for themselves , but for theirs , their young Lyons and Lyonesses ; The wildernes yeeldeth food for them and for their Children .

Further , Some note the Consent of the whole family in wickednesse , from these words ; The wildernes yeeldeth food for them and for their Children ; that is , they all agree together , Master and Servants and Children , all agree together to doe mischeife , to spoyle and oppresse all they can . Where Parents and Masters are evill , Children and servants are seldome good . It is rare to see hearts united about that which is good , but they are often and easily united in that which is evill . Thus the Lord speakes to Jeremie ( Chap. 7.18 . ) Seest thou not what they doe in the Cities of Judah , and in the streets of Jerusalem ; The Children gather wood , and the fathers kindle the fire , and the woemen knead their dough to make Cakes to the Queen of heaven , &c. All were at worke , busie , very busie they were about an Idolatrous service , the Children , the fathers , and the woemen act their severall parts . So here , eyther they rob'd for their children , or their children were robbers as well as themselves . The wildernes yeeldeth food for them and their Children . Job proceeds in his narrative of their sin .

Vers. 6. They reap every one his Corne in the field , and they gather the vintage of the wicked .

In the former verse Job spake of the oppression of persons , in this , he speakes of the spoyling of lands and fields ; They , that is , the wicked , reap , every one his Corne , that is , by their servants whom they set aworke ( They reap every one his Corne ) in the field .

But you will say , what hurt is there in that ?

The meaning is , they reap the Corne which doth not belong to them . Agrum non suum ante tempus demessiverunt . Sept: Agrum non suum demetunt . The Septuagint give that sence of the text expressely : They mowe , or reap the ground or feild which is not theirs . And so Mr Broughton , They reap the field that is not their owne ; Or if we keepe to our reading , They reape every one his Corne in the field ; the sence is , wheresoever they finde a field of Corne for their purpose , they pretend some title or other to it , they must have it as if it were their owne . This is their sin , and the affliction of those who are their neighbours .

Note from it .

That it is a great sin to reap the Corne which we have not sowne , and a great affliction when the Corne which we have sowne is reapt by others .

Job imprecates this punishment upon himselfe , in case he had done , or were guilty , as his friends had charged him , then let mee sow , and let another eate , ( Chap. 31.8 . ) And this is threatened ( Isa. 1.7 . ) Your land strangers devoure in your presence ; that is , they devoure the fruits of it , the Corne which ye have sowed , and and the Cattle which ye have bred . ( Micha 6.15 . ) Thou shalt sowe , but not reap ; thou shalt tread the Olives , but not anoynt thy selfe with the oyle , and sweet wine , but shalt not drinke wine : others shall come and take it from thee . That Idle servant charged his Master ( Math. 25.24 . ) Thou reapest where thou hast not sowne . It is the misery of some , that what they have sowne is reapt by others , and 't is a wickednes to reap where we have not sowne .

And they gather the vintage of the wicked .

That is , the grapes that grow in their vineyards . Mr Broughton renders , The wicked snap off the vineyard grapes ; they were in the Corne-fields before , now they are got into the vineyards .

But how is it sayd , They gather the vintage of the wicked ? it seemes strange that they being wicked should gather the vintage of the wicked ? Some take it plainly thus ; they oppresse those that are as bad as themselves . And so we may take this note from it .

One wicked man will oppresse another .

Wicked men spare neyther good nor bad , Lupus lupum non edit . neyther friend nor foe ; They spoyle those that are as bad as themselves ; wee say a Wolfe doth not prey upon a Wolfe , nor a Lyon upon a Lyon , but it is otherwise with brutish men , they prey upon and devoure one another .

Secondly , They gather the vintage of the wicked ; that is , of those whom they Count to be wicked , and so fit to have their goods taken from them ; they accuse them of wickednes , and put their names in their blacke booke , as if they were dishonest ; that 's a truth also .

Wicked men often oppresse the Innocent under a pretence that they are wicked .

Wee have a great Instance of this about the taking of a vineyard ( 1 Kings 21.13.15 . ) Naboth was Innocent and honest ; Inter omnia simillimum videtur ; vineā impij , ejus scilicet quem illi habent pro impio , & ideo opprimendum sibi Ju●icant . Merc : V●neam ejus quem oppresserunt . Vulg: but Jezabel hired two men , to make Oath that he had blasphemed God and the King , and he was presently cast out and stoned : his was the vineyard of the wicked , because the wicked had a minde to it . Thus , under a pretence of some evill done , they really do evill : And having brought a false accusation against a man , they proceed to condemn his person and confiscate his estate , as if all were true .

There is yet another reading , ( which wee put in the margin of our Bibles ) so plaine in the letter , that it needs none of these Interpretations to make it out ; The wicked gather the vintage ; As they tooke away the Corne , so the wine also . Wee need not wonder , that they were so injuriously buisie to take that which was not their owne , for they were wicked , and they that are so , make no bones of doing wickedly ; a wicked man is ready for any sinne , the vile person will speake villany , and act villanously too .

Vers. 7. They Cause the naked to lodge without Cloathing , that they have no Covering in the Cold.

Their progress in wickednes is further described by their incompassionatenes and Cruelty ; when wee see any naked wee should Cloath them ; but they caused the naked to lodge without Cloathing . And they might be sayd to doe this two wayes . First , by not giving them Cloathing ; secondly , by taking away their Cloathing ; for by naked , wee may understand not onely those that are quite naked , but ( as was shewed , Chap. 22.6 . ) those also that have but little Cloathing ; they tooke away even that little from them , and so Caused the naked to lodge without Cloathing . Wee see by what steps of wickednes they proceeded , they not onely spoyled them of their Corne and Wine , but pulled their very Cloaths from off their backs ; 't is bad enough not to cloath the naked , but to take away their cloathing , and make them naked , that 's worse . And ( which they also did ) to let them lodge without cloathing is worst of all . To lodge without cloathing , notes their continuance in that distressed state . The Prophet rebuking the Jewes for their vaine thoughts , puts them this question ; How long shall vaine thoughts lodge within thee ? Why doe ye ( as it were ) make ready a roome , and a bed for them ? So while the naked lodge without cloathing , they continue in nakednes . It is a great injury to take away a mans day-cloaths from his back , but to take away his night-cloaths from his bed , is yet more afflictive and injuririous . If a man have not cloathing for his body by day , yet if he have cloathing for his bed he may helpe himselfe , but to cause the naked to lodge without cloathing , what Cruelty is this ? And therefore the Law of God provided against it ( Deut. 24.12 , 13. ) Thou shalt not sleepe with his pledge : In any Case thou shalt deliver him the pledge againe , when the Sunne goeth downe , that he may sleepe in his owne rayment ( that is , in his night-cloaths , or bed-cloaths ) and blesse thee , and it shall be righteousnesse to thee before the Lord thy God ; That is , God will looke upon this as a righteous act . The Lord was very tender in this poynt , he would not have the poore lodge without cloathing ; but some wicked men care not what the poore suffer , they neyther regard whether they have any lodging , nor whether they have any cloaths to lodge in . They cause the naked to lodge without Cloathing ; so That ( as it followeth in the text ) They have no Covering in the Cold.

The word signifies to Cover as with a vaile or with a garment . It is applyed to the pardon of our sins , ( Psal. 32.1 . ) Blessed is the man whose sin is Covered . Their condition is most sad , who have no covering for their soules , yet theirs also is very sad who have no covering for their bodyes in the Cold. To have no covering in the Cold winter nights , is not onely uncomfortable , but dangerous . Death is a great cold , and it endangers life to have no covering in the cold , or in the frost , which is the extreamity of cold . The word is used to signifie frost , ( Gen. 31.40 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gelu . ) Jacob tels Laban ; Thus I was , in the day the drought consumed mee , and the frost by night .

The Septuagint translate thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sept: They take away the Covering of their soule ; what 's that , you will say ? in a spirituall sence , Christ is the onely covering of the soule , But no tyrant can take away this . Therefore by the covering of the soule here , wee are to understand that which is to a man as his life , take away that and you take away his life . The soule is often put for the body , and then the Covering here meant is the Covering of the body , or that covering that is neerest the soule , or neerest life , so that , there is a great elegancy and emphasis in it to say , They take away the Covering of their very soule ; That is , they endanger their lives by it . Some translate to that sence , They take away the covering which is next their very skin , they would not leave them so much as a shirt , that 's the Covering ( in this sence ) of the soule . And when wee speake of the utmost rigour and cruelty of man towards man , wee say ( proverbially ) He hath not left him so much as a shirt to his backe . Yet the Prophet expresseth the rigorous cruelty of man to man , by taking away that which may much more be called the covering of their soule ( Mich: 3.3 . ) They eate the flesh of my people , and flay their skin from off them . Skin and flesh are indeed the Covering of the soule . To strip the poore to their skin , is to take away the Covering of their soule ; How much more to strip off the skin from their flesh , and the flesh from off their bones . But , to the words of the text ; They have no Covering in the cold .

This hath in it a double Inhumanity ; First , to expose them to extreame paine , and then to extreame shame . Not to have a covering is to be exposed to shame , not to have a covering in the cold is to be exposed to paine . But what becomes of the poore when they are naked , and have no covering in the cold , The next verse informes us about that .

Vers. 8. They are wet with the showers of the mountaines , and embrace the rock for want of a shelter .

Here 's the shift these poore hearts are put to , they are wet with the showers of the mountaines ; that word which we render wet , is onely found in this place in the old Testament ; it notes not onely to be dasht with raine , but to be soakt thorough with it . We use to say of those who are very wet , that they are wet to the skin , but these being naked had nothing to wet but their skin , and their skin was ( if it might be ) soaked through with the wet , or they were thorough-wet with the showers of the mountaines , that is , with those showers which they meet with upon the mountaines ; showers gather about high mountaines , there the Clouds engender raine , and there the showers are bred . Travellers observe by the eye , how Clouds gather about the tops of mountaines , Est autem qualecunque nuditatis remedium si ille qui vestimentorum operimentum non habet , saltem operimento demus non careci . Aquin : and that the raine broods there . This is a further addition to the Cruelty of oppressors , and the misery of the oppressed ; they tooke away their Cloaths , and turned them out of their houses naked into the open ayre , and left them to contend with cold and hunger , with all varieties of weather and danger among the mountaines . It is some helpe to a man , if he have no Cloaths to cover him , yet to have a house to cover him ; but to have neyther body-cloaths , nor bed-cloaths , nor house , nor harbour , how sad is this ! And being thus helplesse , the next words shew us what a poore shift they made .

They embrace the rock for want of a shelter .

When he sayth , They embrace the rock , his meaning is , they make much of it , they are glad of it , for so we are of those things which we embrace ; in stead of soft warme beds , they were glad of cold hard stones to secure and shelter them from the raine . Againe , They embrace the rock ; that is , they goe into the holes and clefts of the rock , they had houses ( possibly ) Pallaces before , but now they are forced to dwell in the holes of the rock .

In as much as Job sayth , they did not onely goe to the rock for shelter , and make a shift with it , but embrace and hugg it , as being joyfull they had it .

Note .

Great afflictions make small comforts very welcome to us .

He that is turned out naked and hath no Cloaths to Cover him , would be glad to have a thatcht house , or the meanest Cottage to hide himselfe in ; hee that hath no house is glad if hee can have but the hole of a rock . ( Lam. 4.5 . ) They who were brought up in scarlet embrace dunghills ; hee doth not say , they are throwne upon dunghills , but they embrace them , they that were bred up in scarlet , are now glad of a dunghill to scape in , there to finde a mouldy crust to eate , there to pick up an old dirty ragge to cover their nakednes with , or old shoes to put upon their feete . So it was in the great famine and desolation of Jerusalem . And so it was during the late warres in Germany , and the later , in Ireland . Some have fought and contended for a peece of Carrion , for a peece of a dead Horse , nay for a peece of a dead man ; that which stunck above ground , they contended for , and having wonne it , they embraced it and made dainty of it , as of the most pleasant meate . Wee that are in our fullnes , and plenty , wee that have abundance , slight and make light of many good things ; but we may soone be so straitned and put to it , that we would be glad to embrace a rock , or a dunghill , that we would be glad of the crums that fall from our tables , and of the worst scraps we leave upon our trenchers . Thus the old Saints are described ( Heb. 11.36 . ) glad they were of Caves and Dens , they wandred in deserts , and in mountaines , and in dens , and Caves of the earth , being destitute , afflicted , and tormented ; they were glad to live among the wild beasts , when they could not live quietly among men . When the winde and the Sunne beat upon the head of Jonah , the text saith , Jonah was glad of his gourd , a thing of little value , very meane , and fadeing in it selfe ; yet when the Sunne shined hot , and the winde beat strongly upon him , then hee was glad of a gourd . In times of plenty and peace , wre are scarse thankfull for goodly houses , for full tables , and rich Cloaths ; But a little and that course food will cause the hungry to be thankfull . The naked will catch at old raggs , and they who have no house will embrace a rocke . There is a rocke , a mysticall rocke , whom the Saints embrace for a shelter , and rejoyce in above all the goodly houses in the world , yea above this whole world . Christ is a rocke to be embraced in our best dayes as our best shelter , and in our bad dayes he is our onely shelter . And while we are constrained by outward wants to embrace natural rocks for the shelter of our bodyes , let us remember , how our inward and spirituall wants , doe alwayes constraine us to embrace that mystical rocke , for the shelter of our soules .

Lastly , Observe .

The Cruelty of man to man knowes no bounds .

Wee have seene in this context several steps of cruelty , men ravening for their prey like wild beasts , men invading the harvest and the vintage of their neighbours , men robbing both the fatherles and the widdow , men pulling cloaths from the backes of the poore , and exposing them naked to the cold , and to the raine , to the mercy of rocks and mountaines . Thus , man who should be a God to man , kinde , mercifull , charitable , bountifull , courteous , proves himselfe a Devill to man , churlish , cruel , merciles , yea such that even his tender mercies are cruell . How cruel are their cruelties , whose mercies , whose tender mercies are cruel !

JOB , CHAP. 24. Vers. 9 , 10 , 11 , 12.

They plucke the fatherles from the breast , and take a pledge of the poore .

They cause him to goe naked without Cloathing , and they take away the sheafe from the hungry .

Which make oyle within their walls , and tread their wine-presses , and suffer thirst .

Which groane from out of the City , and the soule of the wounded cryeth out ; yet God layeth not folly to them .

JOb still drawes out the line of the oppressors wickednes , or discovers the severall wayes of his oppression ; We have seene much of his bloody worke before , here we have more , even highest oppression , oppression devoyd not onely of all justice , but of all humanity ; such is that which is next instanced in .

Vers. 9. They plucke the fatherles from the breast .

They , that is , the oppressors before spoken of , doe it , eyther with their owne hands , or 't is done at their command by their ministers and instruments .

They plucke the fatherlesse .

The word notes an act of violence , they lay violent hands upon the fatherlesse . Who are meant by the fatherlesse , hath been opened more then once already . Here the fatherlesse are taken , not largely for any that are destitute of helpe and meanes , as the word is often used in Scripture , but strictly , for children whose fathers are lately dead , and they yet in their minority , yea in their infancy , and in the first of their infancy , sucking children , children hanging upon their mothers breasts ; which exceedingly hightens the cruelty of these oppressors . To use any violence to the fatherlesse , though growne up , is ( as hath been shewed ) a great wickednesse , to use violence towards fatherlesse infants is much more wicked , but to pull fatherlesse infants from their mothers or nurses breast ( which is all the livelihood a childe hath ) this is utmost wickednes . And this is not onely an affliction to the children , but to the mother , a disconsolate widdow , who having lost her husband , is now bereaved of her childe also . Thus they adde affliction to the afflicted , and sorrow to the sorrowfull .

'T is here enquired , what should move them to plucke the fatherlesse from the breasts , or what their intent might be in this barbarous action ?

Some answer , That it was their covetousnesse which moved them to be cruel ; They pull'd the children from their mothers breasts , that so their mothers might be the fitter to doe them service ; they would needs weane the children before they were fit , that the mother might be the more fitt to labour , and toile for them ; or they pluckt the fatherlesse from the breast , to sel them and to make money of them ; when they had murthered the father , and taken all from the widow , they made their markets of their children . So we may interpret that of the Prophet ( Isa. 10.2 . ) Woe to them that decree unrighteous decrees , and that write grievousnesse , which they have prescribed , to turne aside the needy from judgement , and to take away the right from the poore of my people , that widdows may be their prey , and that they may rob the fatherlesse . So we reade , implying that they tooke away the estate of the fatherlesse , and so robbed them . Others give this sence of th●se words , that they tooke away the persons of the fatherlesse , or more plainely , thus , That they stole away fatherlesse children , and sould them into slavery . There is a generation among us , called spirits , who pull children from the breast , or enveigle away such as know not their right hand from the left , to make merchandize of them . The smell of gaine is sweet to some from any thing , even from the sale of poore fatherlesse children .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mamma , etiam vastitas a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vastavit . Rapiunt pupillo quod post vastationem relictum est . Tygur : Secondly , Others reade the text thus ; They plucke from the fatherlesse that which was left after the prey or destruction ; for the word which we translate breast , is derived from a roote which signifies to destroy or lay wast ; so the sense is given thus ; They take away from the fatherlesse , even that poore pittance which was left after they had made havocke of all that was their fathers .

And take a pledge of the poore .

What a pledge is hath been opened ( Chap. 22.6 . ) The words may also beare this translation , They take that which is upon the poore for a pledge , namely , their rayment , not onely the cloaths which they have by them to spare , ( a poore man may have a little change ) but the cloaths which they actually weare . How contrary this practise was to the Law , hath been shewed before , which forbad to take a pledge of such things , as without which the poore cannot conveniently subsist .

There is a third reading , which sayth not as we , they take a pledge of the poore , but , they take the poore for a pledge . Of which cruelty we read ( 2 Kings 4.1 . ) where the poore widdow complained to the Prophet , that her husband being dead , the creditors were come , and had taken her two sonnes to be bond men . Thus here when they had gotten their cattle ( as was shewed before ) and their cloaths from their backs , then they must have their bodyes too , to be slaves and drudges . Here first , I might note , That the sinne of oppression is aggravated in reference to the persons upon whom it is exercised . But because it hath been observed from other passages both of this and former Chapters , how sinfull it is to oppresse those , whom we are bound to releive , and to vexe those , whom we ought to comfort ; I shall not insist upon it in this place . But

Observe , Secondly .

That covetousnesse knows no bounds .

As it hath been said of envy , so we may say of covetousnesse , Covetousnesse , whether wilt thou ? whether wilt thou lead , or rather hurry and force worldly men ? covetousnesse carryes those who are under the power of it no man knowes whether : who can tell where he shall stopp or stay when he is once under the power of the spirit of covetousnesse ? such will not spare eyther the fatherlesse , or the widdow , not the cloaths upon their backes , no nor their backes nor bodyes . If a covetous eye can but discerne any advantage to be made , it will have body and all . There is no sinne so hainous , none so base , and sordid , but covetousnesse may be both the mother , and nurse of it . A covetous man will not forbeare eyther for the cruelty of the sinne , or for the sordidnesse of it ; Covetousnesse is a sordid lust ; Covetousnesse is earthy , and mudds our spirits in earthly things . When the spirit of a man is once embased by covetousnes , he is ready to doe any base thing . There is nothing here below , lower then that Spirit . And hence the Apostle concludes ( 1 Tim. 6.10 . ) That the love of money ( which is covetousnesse ) is the roote of all evill , that is , any evill of sinne may grow up from that roote ; and therefore the Apostle adds in the same place , That , while some have coveted it , they have erred from the faith . Covetousnesse is the roote of heresie , which we may thinke farre removed from it . But ( saith he ) such have erred from the faith ; which may be understood of erring from the faith , both in regard of practice , and of doctrine ; They have both acted and beleeved against the rule of faith for filthy lucre ; and so have peirced themselves through with many sorrowes . Covetousnesse runneth us into all evill , and provokes many to doe such things as peirce themselves through with many sorrowes as well as others . Covetousnesse peirceth the poore and needy , the widdow and the fatherlesse with many sorrowes , nor doth it spare its own Master , or slave rather , but peirceth him likewise through with many more and much worse sorrowes .

Vers 10. They cause him to goe naked without cloathing .

The 7th verse spake the sence of this ; They cause the naked to lodge without cloathing , and they have no covering in the cold . Job toucheth upon their cruelty againe and againe . They cause him to goe naked withoat cloathing . They will not allow him so much as those things which are for necessity . The word him , is not expressely in the Hebrew , which runs onely thus ; They cause to goe naked without cloathing ; as implying , that they were ready to exercise this inhumanity upon any one that came next to hand , or stood in their way . Our Translation seemes to referre it to those poore taken for a pledge , and so the difference between this 10th and the 7th verse is this ; in the 7th verse he spake generally of the poore , whom they made to goe naked ; here at the 10th verse he speakes of those whom they had taken to be their slaves , and servants ; they take the poore for a pledge , and cause him to goe naked without cloathing ; they take his worke , but they give him no cloathing , they command his labour , but deny him releife . Which sense is carried further , both in the next verse , and in the next clause of this verse .

And take away the sheafe from the hungry .

Some render , they take away the eares of corne , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non solum manipulum integrum sed pauculas spicas quae messoris manum effugere solent significat . the gleaneings which the poore have pickt up and gathered together ; They take away the very gleaning from them , & that two wayes , eyther , First , they will not suffer the poore to gleane after their reapers ; This is to take away the eares of corne from the hungry ; such is the cruelty of some , that they will not suffer the poore to gleane in their fields ; or , secondly , when the hungry have gleaned a few eares of corne , they take all away from them . Against which cruelty to the poore the Law of Moses provided , Deut. 24.19 , 20 , 21. When thou cuttest downe thine harvest in thy feild , and hast forgot a sheafe in the feild , thou shalt not goe againe to fetch it , it shall be for the stranger , for thr fatherlesse , and the widdow , that the Lord thy God may blesse thee in all the worke of thine hands . Now , if the forgotten sheafe must be left for the poore , surely the scattered eares must not be raked up from them . We have an eminent instance of the liberty of gleaning in the second Chapter of Ruth .

Againe , By the sheafe which is taken away , we may understand that little corne which the poore man hath of his owne growing in his owne feild . And Job speakes in the singular number , the sheafe , implying that the poore man hath not many sheaves , his corne makes but a sheafe as it were ; as the poore man in the parable ( 2 Sam. 11.11 . ) had but one lambe , he had not a flock , so the poore man hath but a sheafe , he hath not many sheaves , and shocks of corn , he hath not barnes full , as the rich man is described ▪ Luk. 12. he hath but a sheafe , yet they take that away .

Thirdly , The word which we translate , sheafe , Est autem Gomer mensurae genus quod quotidianū dimensum & diurnū victum hominis cape●e potest , ergo necessarium victum abstulerunt famelicis quem forte & spicis minutatim collectis sibi sumo labore collegerunt . Pined : signifies a measure which did conteine a convenient quantity for a dayes provifion ; This measure the Jewes call An Omer ( Exod. 16.16 . ) This is the thing which the Lord hath commanded , gather of it every man to his eating an Omer for every man according to the number of your persons , take ye every man for them which are in his tents , ye shall have an Omer for every man ; So that an Omer conteines a convenient quantity for one mans provision for a day , and then the sense ariseth thus , they take away the Omer from the hungry ; that is , they take away meere necessary food or dayly bread from the hungry . The poore man hath but an Omer , just enough for a day , as our Saviour teacheth us to pray , Give us this day our dayly bread , or the bread of our necessity , so much bread as will suffice us for a day , our Omer ; how much soever we have we are to aske no more , and usually poore men have no more . The rich have food aforehand , or food for many dayes or yeares , as he said to his soule ( Luk. 12.19 . ) soule thou hast goods laid up for many yeares , he was before-hand with the world ; but the poore man hath only enough for a day , if he hath that , and that these oppressors tooke away ; They take away the sheafe , or the Omer from the hungry .

The hungry is put for the poore ; and to aggravate the sinne , 't is sayd , they take away the sheafe from the hungry ; That is , before the poore man hath eaten his belly full , yea before he hath broken his fast , they finde the poore man hungry , and so they leave him ; for they leave him nothing to appease his hunger with ; They take away the sheafe ( the Omer ) from the hungry .

There is yet a fourth reading , and those that carry their sheaves they make to goe away a hungry . The meaning is , Their labourers in harvest , or their harvest-men have no provision made for them , they worke all day , and are sent home hungry at night . Which sinne is more expresly noted in the next verse , where Job taxeth the wickednesse of those Masters who are forward enough to imploy poore labourers , but are backward to give them a reward , or rather keepe backe their reward , altogether .

Vers. 11. Which make Oyle within their walls , and tread their wine-presses , and suffer thirst .

The last reading of the 10th verse joynes fitly with this verse ; Those that carry their sheaves they make to goe away hungry , and those that make oyle within their walls , and tread their wine-presses suffer thirst , they are both hungry , and thirsty , who doe their worke .

Which make oyle within their walls .

The word which we translate , to make oyle , signifies light or noone day in the nowne , Meridiati sunt inter acervos . Vulg: and in the verbe to be abroad in the light or Sun about noone-day . And hence the words are thus translated by the vulgar latine ; They noone it among the heapes , or they are abroad among the heapes at noone . And there is a double exposition given of the words in this translation ; first , they are expounded of the wicked themselves who oppresse the poore ; as if he had sayd , They come forth to please themselves , and take the aire , or to Sun themselves among the heapes of those things which they have taken from others by oppression . But I conceave this very unsutable to that which is joyned with it in this verse . Their treading of their wine-presses and suffering thirst . And therefore I lay it by .

Secondly , The words in this translation are expounded of the poore , They abide till noone day , or till the heate of the day among the heapes ; that is , among the sheaves , or among the oile-fats , or among the wine-presses ; poore men labour there unto the very heate of the day , and then are turned home hungry and thirsty , without meate or drinke or any thing to procure eyther .

We translate , which make oile , and the same word signifies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 merediati sunt , vel oleum fecerunt tam meridies quam oleum a splendore & puritate dicitur Hebraice . Est enim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 splendere . Vel quia oleum accensum lucem facit ut meridies . Aben-Ezra . noone-day , light , and oile , because of the light , and splendidnesse of oyle . The eye enformes us , that oyle is a cleare body which hath much light , and purity in it ; and therefore the word is applicable unto eyther , which make oile Within their walls .

There is a twofold exposition of these words , within their walls , that is , say some , within their owne walls ; the poore make oile within their walls , and tread their owne wine-presses , yet they suffer thirst ; that is , the poore are so opprest by the rich , that all the wine , and oile they can make for themselves , will not satisfie their ordinary thirst or necessity , or when the poore have made wine and oyle within their owne walls they suffer thirst , that is , the rich come , and take all from them . Thus we may enterpret it of the poore making wine , & oile for themselves ; For in those Countries where Vines and Olive-trees abound , the poore have their quantity , and portion of wine and oyle , as here they have of corne or any other commodity , which is of the growth of this Country .

But I rather expound the whole verse of the poore making oile for , and treading the wine-presses of the rich . The poore labour for the rich , making oile within their walls , or within their rankes , that is , among their Olive trees they grow in rankes , and tread their wine-presses , yet they suffer thirst ; that is , though they labour hard for them , yet they have nothing for their labour , they make oile but they have no oile to anoint themselves , they make wine , but they have no wine to quench their thirst ; those cruell men neyther gave them wine nor oyle ( in specie , or ) in kinde ; but used them as Poets feine of Tantalus , who was set in a river of water up to his chin , but could not reach it , so the rich Tantaliz'd the poore , calling them to worke all day in their oyle fatts , and wine presses , and yet sent them home hungry and thirsty ; or they sent them home without that which is virtually or amounts to wine and oyle , that is , their wages , or reward ; they gave them not that which their service deserved . This is that speciall oppression , which , I conceive , Job intended in this place , both to discover and reprove , the unconsiderablenes and cruelty of the rich towards the poore labouring man .

Hence observe .

That to deteine the wages of the labouring man is a provoking oppression .

When men carry sheaves , and yet are hungry , when they make oile , and tread the wine-presse , and yet suffer thirst , this is a crying sinne . The Lord forbad this expressely ( Deut. 24.14 , 15. ) Thou shalt not oppresse an hired servant , that is poore , and needy , whether he be of thy brethren , or of the strangers which are in thy land , within thy gates , at his day , thou shalt give him his hire , neither shall the Sunne goe downe upon it , for he is poore , and setteth his heart upon it , lest he cry against thee to the Lord , and it be sinne unto thee . The Law also sayth ( Deut. 25.4 . ) Thou shalt not muzle the mouth of the ox that treadeth out the corne . Which though the Apostle applyeth in two places ( 1 Cor. 9.9 . 1 Tim. 5.18 . ) to shew the equity of it , that they who labour in the word and doctrine , or preach the Gospel ( which is spirituall food , the food of soules ) should be comfortably supplyed with temporall food , the food of their bodyes ( though , I say ) the Apostle doth peculiarly apply it to this sort of labourers , yet it is extendible to all honest labourers in what kinde or way soever ; For if the mouth of the labouring oxe should not be muzled , then much more the mouth of a labouring man should not be muzled , that reaps the corne , and treadeth the wine-presse , that is , such should not be sent away hungry and thirsty . The Prophet ( Jer. 22.13 . ) thunders out a threatning against those who deale thus with the labourer ; Woe to him that builds his house by unrighteousnesse , and his chambers by wrong , that useth his neighbours service without wages , and giveth him not for his worke . As some unrighteous men build chambers and houses with the gold and silver which they have wrongfully gotten from the rich , so some build their houses by getting the labour and paines of the poore wrongfully from them , that is , by denying them the wages which is due for their worke ; Woe to such sayth the Lord . And againe ( James 5.4 . ) the Apostle chargeth this upon the rich , Behold ( saith he ) the hire of the labourers , that have reaped downe your fields , which is of you kept backe by fraud , cryeth and the cryes of them which have reaped are entred into the eares of the Lord of Sabaoth , or of the Lord of hosts ; As if he had sayd , the Lord who hath all the Armies of heaven and earth in his power , even he hath taken notice how ye wrong the labourer , and he will put forth his power to avenge their quarrel ; The Lord of hosts is the poore labourers friend , and he will be his Avenger . It is a sin crying for vengeance , that when a poore man hath sweat out his strength to doe service to the rich , he should not have his wages given him to renew his strength , and revive his spirits for further labour . The Apostle ( 2 Thes. 3. ) gives a charge that they that will not labour should not eate ; we heare ( saith he ) that there are some who walke among you disorderly , working not at all , now then , they that are such we command and exhort by our Lord Jesus Christ , that with quietnesse they worke and eate their owne bread ; and ( ver. 10. ) If any will not worke , neither should he eate . But as they that will not worke have no right to eate ; what they eate , they steale : so they who worke should eate , else they are deprived of their right . Woe be to those who eate , and worke not in some kinde or other , and woe be to those who doe not give them to eate who worke ; who compel or but call the poore to treade their wine-presses , and then let them suffer hunger and thirst .

This sin is committed not onely by the totall denying of reward , and wages ; that 's the grossest way of it ; But ,

First , This sin is committed , when the poore man receives not a reward proportionable to his labour , when he hath not what answers his worke , but his wages is so scanty , and short , that he is not able to make a living of it for the comfortable ( according to his degree ) maintaining of his charge : many are apt in this case to oppresse the labourer while they pay him . They will give him somewhat , but it shall be so short , and poore , that he is not able to subsist upon it . Hence that common speech among us , that there is nothing cheape but poore mens labour ; men care not so their worke be done , though the workman be undone . They care not though the sweat of his brows will scarse ( as 't is usually phras'd ) finde him water to wash his hands .

Secondly , This sin is committed when the labourer is defrauded of that which hath been agreed for , when cavills are raised and so the hire detained . This the Apostle James reproves , ( Chap. 5.4 . ) speaking of the labourers hire , which ( saith he ) is of you kept backe by fraud ; they did not tell them plainely they should have no wages , but they quarrelled with them about their worke ; ye have not done your worke well , or not so soone as ye should , and therefore they will not pay them , or they pay them to halves . Thus some by fraud and cavills detaine the labourers hire , as others doe it by open violence , or flat denyall .

Thirdly , This sin is committed by delaying to pay the labourer . We finde in Moses Law ( the equity whereof remaines to this day ) that not onely the denying , or defrauding of the labourer concerning his hire , is charged as sinfull , but the very delaying of it . Suppose you pay all , at last , yet if you cause the poore to waite long for what is their due , this will be reckoned an oppression : therefore sayth the Law ( Deut. 24.14 , 15. ) Thou shalt not oppresse an hired servant that is poore , Minus solvit , qui minus tempore solvit . and needy , at his day thou shalt give him his hire , ( Thou shalt not oppresse him so much as by deferring it for a day ) neither shall the Sunne goe downe upon it . Consider how strict the righteous Lord , and our great Master is in this poynt , That Masters should deale well with their servants , and day-labourers , The Sun must not goe downe upon it , Why , for he is poore , and sets his heart upon it . Which is not to be understood like that ( Psal. 62.10 . ) If riches increase , set not thy heart upon them , that is , doe not fix your affections upon your riches , thinke not your selves happy because ye are rich : but when Moses sayth , the poore labourer sets his heart upon it , the meaning is this , the poore labourer having wrought hard all day , thinkes of his wife , and family , for whom he is to provide , and then remembers that at the evening he shall have his wages . I ( sayth he ) shall have somewhat at night , though I worke hard all day ; therefore sayth the Lord , give it him at his day , let not the Sunne goe downe upon it ; he reckons to have it when he goeth home , therefore disappoint him not . It may be a dangerous thing to be a labourers purse-bearer for a night , if he desire to have his hire , and you able to pay it ; to deteine his wages upon those termes is sinfull , for he hath set his heart upon it , and fully expects it ; therefore disappoynt him not , doe not make him ashamed of his hopes . This is the sinne which Job describes here , the wicked take , yea exact worke of the poore , and then take or deteine their wages also . They must make oyle for them , and tread their wine-presses , and suffer thirst . This sin cryeth , and this oppression makes the poore groane , as it follows in the next verse .

Vers. 12. Men groane out of the Citie , and the soule of the wounded cryeth out , yet God layeth not folly to them .

This verse shewes two things ; first , the sad effects of oppression , it makes men groane and cry ; secondly , the frequent and long impunity of oppressors ; yet God layeth not folly to them .

Men groane out of the Citie .

They vex not onely the Country , but the City too ; for as before hee described Country-oppressors , so now City-oppressors ; oppression is a sinne that filleth both City and Country ; Est velut epiphonema ad superiora . Merc : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 clamare non quoquo modo significat sed cum singultu ut solent moribundi . Merc : and here we have , as it were , the conclusion , or a kinde of acclamation upon the whole matter . Would you know what worke these men make ; they are so high in their cruelty , that men groane under it . The word which we translate to groane , doth not signifie any kinde of groane ( for some cry before they are hurt ) but that which is caused by the greatest hurt , and comes from the very bottom of the heart , even such a groane as they give forth who are about to dye . Men groane from Out of the Cittie .

This shews the impudence of those men in sinne as well as their impunity . We might reasonably suppose , they would not dare to doe thus in the open Citie , though they had done it in a corner of the Country , where there were but few to take notice of them . To doe thus in the Citie , in the eyes of all men , is an argument that they had lost their modesty , as well as their honesty , and were resolved not onely to doe evill , but to stand to it , or make it good .

And the soule of the wounded cryeth out .

That is , the wounded cry out ; the soule is put for the person , or the man ; or the soule of the wounded is sayd to cry out , to shew the greatnesse and dolefullnesse of the cry . As when Mary sayd ; My soule doth magnifie the Lord , it argues that shee magnified the Lord with strong affections , as if shee had been all soule . Su●h also is the force of that passage in Deborahs Song ( Judg. 5.21 . ) O my soule , thou hast troden downe strength ; shee trod downe the strength of the enemy with all her strength . And her soule ( which was her strength in God ) was in it more then her body . So here , the soule of the wounded cryeth out , that is , the wounded cry out most lamentably , they powre out their owne soules , while others were powring out their bloud . But what are these wounded ? or how were they wounded ? Wee may take it eyther of an outward or inward wounding . There is a wounded spirit as well as a wounded body , many are wounded whose flesh is whole , who have not so much as a scarre made in their skin ; yet here the wounded were such whose flesh or outward state was wounded first , and then their hearts or spirits were wounded , because of that , with griefe and sorrow .

The soule of the wounded .

The word which we translate wounded , signifies two things . First , that which is prophane and polluted , and in the verb to pollute and prophane a thing . Idol-worshippers are so called , because they are polluted as wounded men with blood . And hence also it is used as a word of abomination , The Lord forbid , sayd David , ( 1 Sam. 24.6 . ) And againe ( 2 Sam. 20.20 . ) Farre be it from me , farre be it from me , sayd Joab ; in both which places , the actions abominated , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 polluti prophani 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 absit , vox prohibitionis & abominationis res prophana s t mihi . had the defilement or pollution of blood in them . And the Jewes speaking this word , usually rent their garments , shewing the abhorrence and indignation of their minds at blasphemie , or such like abominations . Now because wounded men are defiled in their blood , therefore this word signifieth the wounded . The soule of the wounded cryeth out , not onely cryeth , but cryeth out ; Which implyeth the greatnesse of their wound , and the extreame painefullnes of it .

Hence Note .

Oppression is a crying sinne , and makes the oppressed cry .

The blood of Abel , who was the first man that ever was outwardly wounded , cryed when he was dead ; how much more doe they cry whose blood is powring out , and themselves under present feare of death . The soules under the Altar cryed how long Lord , how long , ( Rev. 6.9 . ) Those soules had suffered , and were past suffering , yet they cryed out for vengeance upon their adversaryes , how much more will their soules cry who are under sufferings ? The wounds of the wounded are as so many wide mouthes crying out to God , though their owne soules should be silent and say nothing . I have upon other passages in this booke met with the sinne of oppression , and the cry of the poore upon it , therefore I shall not further stay here , but a while insist upon the last clause of this context , which holds out the chiefe and most considerable matter of it . The oppressour doth all these wickednesses , but what doth God ? Surely we might expect to heare of God in the next words , healing and helping the wounded who make this cry , and wounding the hairy scalpe of those who made them cry ; had not God a fit occasion put in his hand to shew himselfe ? first , for the releife of the oppressed ; and , secondly , for the punishment of the oppressour . He that beholds such actings as these , the fatherles plucked from the breasts , the poore made slaves , the labourer denied his wages , the wounded crying , groaning , ( he I say , that beholds all this ) might say in his heart , surely now God will presently appeare , and indeed God hath often appeared , when the wicked have been in the heate of such actings , and the poore in the heate of such sufferings . ( Psal. 12.5 . ) For the oppression of the poore , for the sighing of the needy , now I will arise saith the Lord , I will set him in safety from him that puffeth at him . Yet here we finde no such thing , nothing like the Lords arising for the saving of the poore from oppression , or for the breaking of oppressors . Job saw or had seene the poore oppressed , and the needy sighing , but did not see God comming eyther with deliverance or revenge ? for he adds , though all this be done , Yet God layeth not folly to them .

Master Broughton reads ; And the puissant marketh not the unsavory dealing . His meaning is not that God did not know that their dealings were unsavory , or that he did not observe and take notice of their dealings , but he did not observe them , so as to appeare presently against them . God layeth not , or God putteth not , the meaning is , God imputeth not , or God chargeth not folly , or ( strictly to the letter of the Hebrew ) that which is unsavory to them or upon them . That word which signifies a thing unsavory or without salt , in a natural and proper sence , may elegantly be rendred folly in a moral or metaphoricall sence ; for foolishnes or folly is that , which hath no salt of reason , righteousnesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod fit praeter omnem rationem & aequitatem . Bez : justice , or equity in it . Hence the word is often used to signifie that which is done besides , without , or against all these . So it is sayd ( Chap. 1.22 . ) In all this Job sinned not , neither did he charge God foolishly , or , neither did he charge folly upon God ; it is this word . Job did not thinke that God dealt unjustly or unreasonably with him , though he had taken all worldly comforts from him , and heaped all those afflictions upon him . And here Job sayth , God layeth not folly to wicked men , notwithstanding all the unjust and unreasonable things which they have done , in heaping troubles causelessely upon the poore . Though aboundance of folly and madnes was committed and acted by them , with a high and heavy hand , yet God did not lay folly to them .

Some reade the text thus ; Notwithstanding all this , God doth nothing that is unsavory ; Non ponit infulsum . q. d. nihil sine maxima sapientia agit , vel permisit faciendum deas . we supply those words , to them ; the Hebrew text is onely this , God putteth not folly , so the last mentioned translation may well stand ; for when Job had reported all those things , it might wel be questioned , how is it that God permits , and suffers such wickednesse in the world ? O , sayth Job , God puts no folly , or he doth nothing which is unjust , or unreasonable in all these things ; as if he had sayd , how unreasonable and unrighteous soever men are in these actings , yet God is not unrighteous , God doth nothing unbecoming himselfe , nothing unseemely or unsavory in it selfe ; Severall of the Jewish Doctors fall in with this translation ; Deus non facit hoc gratis & frustra . i. e. non temere & absque ratione . Rab : Abr : Deus non ponet imminutionem . i. e. rem deficientem aliqua vel justitiae vel aequitatis circumstantia . Rab : Kimhi : Deus nihil absurdum aut reprehensione dignum agit , dum haec omnia permittit . Pisc : God doth not this ( gratis or ) without cause ( saith one ) He hath aboundant reason to let that be done , which men doe without eyther rule or reason . A second renders thus ; God doth not that which is defective or wanting in any circumstance of Justice and equity . The sence of both which rendrings or paraphrases of the text , are given in fully in the Annotations of a moderne writer upon it . God ( sayth he ) doth nothing uncomely or blame-worthy , while he suffers all these things to be done , which are not onely uncomely and worthy of blame , but abominable , and worthy of the severest punishment .

Hence observe .

Whatsoever God doth , he doth it wisely and justly .

God who is wisdome and justice it selfe , and is to himselfe and all others , the rule of wisdome and justice , can no more doe any thing unwisely , or unjustly , then he can cease to be wise or just ; and he can no more cease to be wise or just , then cease to be , for his wisdome is himselfe , and his Justice is himselfe . There needs no more to be sayd , to acquit any action of weaknes or unrighteousnes , then to say , God hath done it . For ( as the Apostle speakes , 1 Cor. 1.25 . ) The foolishnesse of God is wiser then men , and the weaknesse of God stronger then men ; We may say also ( and in saying so , we say no more then the Apostle sayd before ) that , The injustice of God , is juster then men , that is , those things which God seemes to doe unjustly and unrighteously : As when he suffers wicked men to devoure the man that is more righteous then they , this seemes to be an act of unrighteousnesse , yet this is juster and more righteous , then the justice and righteousnesse of men . And if the very unrighteousnesse of God ( that is , what appeares to man as unrighteousnesse ) be righteous ; Then how righteous is the righteousnesse of God ? That I meane which appeares righteousnesse in the eyes of all men . This reading and sence of the words , is safe , and holds out an excellent poynt of truth .

That God doth nothing which is unsavory or unjust .

Yet our translation is both profitable and clearly suitable to the context , and therefore I shall a little insist upon that .

Yet God layeth not folly to them .

As if he had sayd , These men doe most unsavory and foolish things , yet God doth not charge folly upon them . The sence of this translation riseth by foure steps .

First , God doth not presently call evill men to an account , or charge their sinne upon them .

Secondly , God doth not presently punish evill men for their sin . To lay folly to a man is not onely to call him to answer for what he hath done , but to punish him as having done foolishly . He looks for a sentence next who hath already received his charge , and is not able to acquit himselfe , and wipe it off .

Non posuit deus prohibitionem Vatabl: in Hebraeo est ins●ljū i. e nihil adversi & in grati illis accidere patitur . Vatabl: Quasi in sulsum significet mala naturae palato malè gratas tribulationes quas deus impiorum conatibus opponere possit . Bold : Thirdly , God doth not presently stop evill men in their worke , or make their worke like the worke of a foole , which seldome prospers , or proves successefull . The Prophet Jeremie complained of this to God ( Chap. 12.1 . ) Why doth the way of the wicked prosper ? Wherefore are all they happy , that deale very treacherously ? As if he had sayd , Lord , why doest thou not send out a prohibition from thy Court above , and stop the proceedings of wicked and treacherous men ? they goe on smoothly , they meete no rubs in their way , but carry all before them , they meete with nothing that doth disgust or distast them . A stop in our way is to our spirits like hard and unsavory meate to our stomackes , that which we cannot digest . Thus ( sayth Job ) God doth not lay folly to them , he doth not make them like foolish builders that begin but are not able to carry on their worke . God layd folly ( in this sence ) to the builders of Babel , he checkt and confounded them in their worke , so that they left off to build the City ( Gen. 11.7 , 8. ) But many begin a Babel , a worke of confusion to others , but are not confounded themselves , they not onely begin to build , but finish ; They set up the topstone of their worke , while many cry , woe , woe to it , and yet God doth not lay folly to them .

Fourthly , Wee may resolve this Negative , God layeth not folly to them , into an Affirmative , God lets them goe on as if they had done wisely , discreetly , justly . And whereas it is sayd to Christ in that prophecy ( Psal. 45.4 . ) Ride prosperously , because of truth , and meeknes , and righteousnes . God seemes to say to them , ride prosperously , even in deceit , and wrath , and unrighteousnesse ; They hate righteousnes , and love wickednes , yet God seemes to anoynt them with the oyle of Gladnes and successe above their fellowes . God layeth not folly to them .

Hence note .

First , The wayes of unrighteousnesse are foolish , and unsavory wayes .

Whatsoever hath sinne in it , wanteth salt in it ; Christ sayth to his Disciples ( Mark . 9.50 . ) Have salt in your selves , and have peace one with another ; that is , let there be a savour of Christ , a savour of grace , and holinesse , and equity in your owne spirits , and be ye sweetly , mildly , amiably , brotherly disposed one to another . They have no salt of wisdome in themselves , whose conversation is unsavory and troublesome unto others . Sin and folly are more then like one another , for they are the same . They have no seasoning in them , who have no Goodnesse in them . Righteousnesse is the wisest and the most savory thing in the world , in the account both of God and good men . The wisedome which is from above , ( sayth the Apostle James , Chap. 3.17 . ) is first pure , then peaceable , gentle , and easie to be entreated , full of mercy , and good fruits , without partiality ( towards men ) without hypocrisie ( towards God ) But the wisedome that is troublesome and vexatious , rough and harsh to others , is earthly , sensuall , devilish indeed , down-right madnes , absurdnes , folly . Solomon sayth , Oppression makes a wise man mad ; but it will appeare at last , that the wisest oppressors have been mad , foolish , saltlesse , and brainlesse men . Such use to flatter themselves , and are often much flattered by others in their projects , and policies , for the onely wise men in the world , but in the end they dye like fooles .

Observe , Secondly .

God suffers oppressours to goe on long before he punisheth them , and he suffers the oppressed to cry long before he releives them .

God is often pleased to winke , while the wicked sin , and he as often seemes to be asleepe while the righteous suffer . Hence that sad complaint of the Church ( Psal. 44.23 , 24. ) Awake , why sleepest thou , O Lord , arise , cast us not off for ever ; wherefore hidest thou thy face , and forgettest our affliction and our oppression . This also caused David to cry out ( Psal. 13.1 . ) How long wilt thou forget me O Lord , for ever ? how long wilt thou hide thy face from mee ? how long shall mine enemies be exalted over mee ? What , under the oppression of an enemy for ever ! while God assures his people ( in that parable of the importunate widdow , and the unjust Judge , Luk. 18. ) that he will deliver them , yet he more then intimates that it may be very long before he doth it , ver. 6 , 7. ) And the Lord sayd , heare what the unjust Judge saith ; and shall not God avenge his owne elect who cry to him night and day , though he beare long with them ; that is , though he exercise much patience towards those tyrants who oppresse his elect , yea and much patience also towards his elect , in regard of their doubts and despondencies of their feare and unbeleefe about his comming to avenge and helpe them against those Tyrants .

Further , Folly imports not onely sin , but the greatnes of sin , so that when it is sayd , God layeth not folly to them , the sence ( according to this notion of the word folly ) is , that , though they sin greatly , yet God makes no great matter of it , or he doth not charge their sin upon them , nor punish them for their sin answerably or in proportion to the greatnes of it , Non ponit stultitiam . i. e non imputat hoc iis tanquam graude peccatum , hoc enim stultitia vocatur . but passeth it by , as if it were onely some infirmitie or small offence ; he doth not lay folly to them , nor doth he let them feele what egregious fooles they have been . The word folly is used often in Scripture in this sence , to note a notorious sinne ( Gen. 34.7 . ) when the sonnes of Jacob came out of the feild and heard how their sister had been dealt with , they were exceedingly grieved , and they were very wrath , because he had wrought folly in Israel in lying with Jacobs daughter ; that is , because he had committed a great wickednes in Israel . We have the same sin so exprest againe by folly ( 2 Sam. 13.12 . ) And she answered him , nay my brother , doe not force me , for no such thing ought to be done in Israel , doe not thou this folly ; As if she had sayd ; This is a grievous sin , therefore doe it not . And when the Lord would shew Jobs three friends , the Greatnes of their error and mistake in their dispute with Job , he calls it folly ( Job 42.9 . ) My servant Job shall pray for you , for him will I accept ; lest I deale with you according to your folly , in that ye have not spoken of me the thing that is right like my servant Job . Thus we see that great sins whether in practice or opinion come under this censure in Scripture ; onely we may note that the three texts mentioned expresse folly in another originall word then the present text doth . There is folly enough , great folly in every the least sin , but Great sinnes deserve more to beare the name of folly in their foreheads .

Taking folly under this peculiar consideration ;

We may observe .

That , as The Lord in this life doth not punish any , no not the worst of sinners , according to the just demerit and dimension of their sinnes , so he punisheth some , whose sins are very great , but very little .

Though he layeth their sinne to them , yet he doth not lay it to them in the folly of it , or as it is their folly . He doth onely touch them with his little finger , while it might be thought he would breake them with his iron rod. He doth but chastise them with whips , while their sin calls for scorpions . The Time will come , when God will lay folly to every wicked man , and make their sin appeare , in the punishment of it , what now it is in the nature of it , out of measure sinfull . Every impenitent sinner shall then finde that his sin is folly , that is , that his sin is very great .

Yet a late learned Expositer upon this Booke , conceaves , that the sence is abated and diminished in the word folly , as if it were , Non ponit stultitam . i. e. non dico scelera , sed ne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quidem aut faecta illepida & insulsa iliis impatat . Coc : a terme of extenuation ; God doth not lay folly , that is , the least sinne to them ; he doth not so much as charge them to have done irrationally , vainely , childishly , or unhandsomely ; he doth not onely not deale with them as if they had sinned haynously , but he doth not deale with them as if they had done foolishly . But whether we take the word Folly , as implying the Greatnes or the littlenes of their sinne ; whether we expound it as a terme of diminution , or of aggravation , the sence of the text is not altered : in which Job intends onely to shew that though men have done very wickedly , yet God doth not presently render to them according to what they have done . This is true in the first sence of the word , if God doe not lay folly to them , as it signifies a great sin , and this is much more true , if God doe not lay folly to them in the second sence , as it signifies a little sin . And this sence of this latter clause of the verse corresponds fully , with the generall scope of the Chapter , and of the whole Booke . For Job argues with his friends thus ; Ye charge me with folly and wickednesse , because I suffer , yet God suffers the wicked and doth not charge them with folly .

Lastly , Et tamen insulsitatem non designat deus Jun: i. e. pergere & confirmari non sinit tam pravā administrationem ; quae ideo insuls●●acis nomine perstringitur , quia nec deo nec hominibus bonis humanum al●quid sapienabus probatur . id : I shall onely represent another translation of these words , which keepes strictly to the Hebrew ; in which those words , To them ( as we render it ) are not found , but supplyed . And then the text runs onely thus ; And yet God doth not lay folly ; that is , such things as are uncomely , vaine , and foolish : As if Job had sayd ; Though I have made report to you of all these oppressive-wayes of wicked men , yet I assure you , God will not suffer these evill administrations to continue and be established ; but will at last beare his witnes against them , and eminently shew his utter dislike of them , as of that which is most foolish and unsavory , not onely to himselfe , but to all men , who have any tast or sence of that which becommeth man . Let men doe as foolishly and unrighteously as they will , the purpose of God is to rule the world in righteousnesse , and in wisedome . The Kings strength ( as the Psalmist speaks ( Psal. 99.4 . ) that is , the strength of Christ ( who is called The King of Kings , ( Rev. 19.16 . ) both because he excelleth all other Kings , and ruleth all other Kings , he I say ) loveth judgement ( or righteous dealings with all his strength ) and ( as it followeth in the same verse ) he establisheth equity ; he establisheth the rule by which others may doe equity , and he establisheth the acts of equity which others doe ; For seeing Christ loveth judgement , and also ( as we have it in the close of the same verse ) executeth judgement and righteousnesse in Jacob. He cannot but establish acts of equity , which are nothing else but the execution of judgement and righteousnesse . And therefore though he beare with unjust and unrighteous men a while in their vaine projectings and vainer actings , yet he will not establish them in it . He will not lay folly , he will not lay it as a foundation for them to build and proceed upon . Weake and small things have often been established by God , but he will not long establish wicked and sinfull things .

JOB , CHAP. 24. Vers. 13 , 14.

They are of those that rebell against the light , they know not the wayes th●reof , nor abide in the pathes thereof .

The murtherer rising with the light killeth the poore and needy , and in the night is as a Theefe .

JOb having given many particular Instances of the wicked practices of evill men , seemes in this 13th verse to give us a generall Character of them ; They are of those that rebell against the light ; As if he had sayd , Would you know what these men are who commit such horrid wickednesses , who oppresse the poore , the fatherles , the widdow ; who detaine the hire of the labourer , and send them away hungry and thirsty when they have done their worke ? would you know what sort or kinde of men these are ? I will tell you , They are of those that rebell against the light ; that 's their genius , or their straine . This generall sence of the words doth very well agree with , and carry on the discourse which Job was upon .

Yet others conceive , that in this 13th verse , and so forward , Job is describing another sort of wicked persons then those formerly mentioned . As if he had sayd , I have before spoken of those open sinners and sons of violence , such as sin'd and cared not who saw them , impudent sinners ; but now I will speake of a sort of close sinners , or sons of deceit , who doe their worke no whit more honestly , yet more modestly then the former ; They are of those who rebell against the light , they know not the wayes thereof , nor abide in the pathes thereof ; The murtherer rising with the light killeth the poore and needy , &c. In which sense soever we take the context , the difference is not much , though I rather adhere unto the former .

They are of those that rebell against the light .

He doth not say , they are of those who have not the light , or they are of those to whom the light hath not shined , he saith not they are of those who sit in darknes , and in the valley of the shadow of death , but they are of those that rebell against the light , as implying the presence of the light with them , and their contempt of it .

They rebell .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rebellavit defecit . This word is often used in Scripture for rebellion against any lawfull authority or power set over others to rule and governe them , and that 's the Importance of it here , they rebell : and from this word Nimrod had his name , who was the first noted rebell that ever was in the world ; Nimrod was a great Prince among men , but he became so by rebellion against God . Here Job discovers Nimrods or rebells against the light . But what was the light , against which they rebelled ?

Light may be considered two wayes ; Either properly , or figuratively ; wee may understand the text of light in a proper sence , and some insist cheifly upon that . They rebell against the light ; that is , against the very light of he Sunne , or the ordinary day-light ; as if he had said , If it were in the power of these men they would even pull the Sunne out of the firmament of heaven , that they might sin unseen . I will not , as some Interpreters doe , fix the Exposition here , though I grant , this sence may be taken in , wicked men love naturall darknes , and hate even naturall light , the light of the Sunne , because it seldome serves but often hinders their occasions .

Secondly , Take light figuratively for the light of knowledge , so it is more true , that wicked men rebell against it : and that light in this notion should be here meant , the words plainly imply ; For though some wicked men would be willing to be shut of the day light , yet it is hard to say they rebell against it : and those other passages , not to know the wayes of it , and not to abide in the pathes of it , are not so proper and significant to set forth their desire and endeavour of avoyding naturall light . So that the light rebelled against is rather an Internall light , that light which shines into the soule , then that which shines to the eye ; and There is a twofold internal light , against which wicked men may be sayd to rebell .

First , The light of nature , or natural internal light ; There is a light of nature , or as some call it , a light of the natural conscience , which every man carryeth about him , concerning good and evill , or what is to be done , and what is to be left undone . The Apostle is direct for this ( Rom. 2.14 . ) The Gentiles having not the Law , doe by nature the things contained in the Law , these having not the Law ( that is , the law of God formally published to and pressed upon them ) are a law unto themselves ( that is , they have the law of nature in common principles and notions of righteousnesse in themselves ) and ( therefore ) shew the worke of the law written in their hearts . Against this internal light the wicked rebel .

Secondly , There is a light of divine Revelation , which shines into the soule from the Scriptures , or written word of God . The word of God is so often called light in Scripture , that I need not give particular Instances . Divine truths inspired and directed by the Spirit of God are there written as with the beames of the Sun . Yet the wicked man rebells , as against the light of nature , so against the light of Scripture , against the clearest and fullest discoveryes of the minde of God .

Further ; Some by the light against which they rebelled , understand God himselfe , who is light ( as the Apostle John calls him , ( 1 Ep: 1.5 . ) and in him is no darknes at all . All that rebel against God , must needs rebel against light , seing God is light . And the very reason why the light of nature , and the light of Scripture are rebelled against , is , because the former hath somewhat of God in it , and the latter much of God in it ; For as God is light , so all light is of God . And that light which is of God must needs be rebelled against by wicked men , seing they most of all rebel against God , who is light and the fountaine of it ; for as the Apostle John argues about love , 1 Ep: 5.1 . ) Every one ( saith he ) that loveth him that begat , loveth him also that is begotten of him . So we may argue about hatred and the effect of it , rebellion ; He that hateth and rebelleth against him that begetteth light ( so God doth , whence also he is called the Father of lights , ( Jam : 1.17 . ) he , I say , that rebelleth against him that begetteth light ) hateth and rebelleth against that light , which is begotten of him . They are of those that rebell against the light .

Hence observe .

First , Divine truth is as light .

As the Sunne gives light to the eye , or outward man , so the Spirit of truth gives light by the word to the inner man . When God sends his word to a people , he sends light to a people : Christ is light , and the word is light ; Christ in person , is the light of the world ; the word in doctrine , is the light of the world : The truth of Divine Revelation is many wayes answerable to the light .

First , Light is pure , and beautifull , and the light is so pure , that you cannot impure , or defile it ; so is truth : Though many have attempted to corrupt the truth and word of God , and shall at last be dealt with and judged , as they who have corrupted it ; yet the truth remaines incorruptible , and ever shall . The beauty of it fades not , nor is the purity of it stained , by all the filth of false doctrine which hath been cast into the face of it , from the beginning of the world unto this day .

Secondly , Light is pleasant and delightfull ; Light is sweet ( saith Solomon , Eccl. 11.7 . ) and a pleasant thing it is for the eyes to behold the Sunne : So truth is sweete , and it is a pleasant thing to behold and receave the Sun-light of Divine Revelations , where truth is taken in , it doth even ravish the soule and fill it with unspeakeable delights . Truth is as sutable and pleasant to the understanding , as good is or can be to the will and affections . David found not onely delight , this or that single delight , but all sorts and degrees of delight in the Law of God ; And therefore he speakes plurally ( Psal. 119.92 . ) Vnlesse my delights had been in thy law , I had perished in my trouble . And againe ( ver. 143. ) Trouble and anguish have taken hold of me ; yet thy commandements are my delights . All his troubles were over-ballanced and conquered by his delights in the law , and all his delights and contentments were Center'd in the Law . That light was so much his delight , that it overcame all worldly darknes , and did even extinguish all his worldly lights .

Thirdly , Light hath heate in it , and light is accompanied with influences , or conveighes them with it . All living creatures here below are cherished and refreshed , yea and things without life , as Gemms and mineralls are concocted and refined with the warmth and vertue of it . And so hath truth ; The light of the word carrieth heat and Influences with it , to warme the heart and comfort it , to concoct the grossenes of mans minde and sublimate it into an heavenly purity . Did not our heart burne within us while he talked with us by the way ? and while he opened to us the Scriptures , sayd the Disciples of Christs discourse with them , Luk. 24.31 .

Fourthly , Light discovers and makes manifest ; so doth truth , ( Joh 3.20 , 21. ) Every one that doth evill hateth the light , neither cometh to the light , lest his deeds should be reproved , or ( as we put in the Margin ) discovered . Light makes manifest ; the word of God ( as the Apostle speakes , Heb. 4.12 . ) is a discerner of the thoughts and intents of the heart , it discovers that to us , not onely in others but in our selves , which wee saw not before ; wee are much , if not altogether , unknowne to our selves , till we see our selves in the Glasse of the Word .

Hence observe .

Secondly , The light of truth is Clothed with Authority , the truths of God have a Soveraignety over man .

Wee cannot be said to rebell against any thing but that which hath power and authority over us ; a man may oppose and contend with his equall , but hee cannot be said to rebell against his equall ; wee rebell onely against those that are above us . If a childe opposeth his father , it is rebellion ; if a servant opposeth his Master , it is rebellion , because fathers and masters have authority over their children and servants . All rebellion is the breaking of the bands of subjection . And all the bands of subjection are broken when the light is rebelled against , because the light of heavenly truth , is invested with all power and authority over us ; it hath a power to lift up and a power to humble or cast downe ; It hath a power to convince , and a power to comfort ; It hath a power to kill , and it hath a power to make alive ; all these powers the light of the word hath . But it hath two powers more especially and eminently .

First , It hath the power of a rule , or power to rule and governe both the hearts and lives of men ; the light of the word doth not onely offer advice , and give Councell , but it gives out a Command , what the word speaketh we are not upon poynt of Indifferencies whether we Will receive it or no , but upon poynt of duty . Therefore not to receive it , especially to resist it is rebellion ; the light of the word is as a King , and where the light of that word comes , there is power , and no man may say , What doth it ?

Secondly , It hath the power of a Judge ; It gives both Law and Judgement . He that rejecteth me ( saith Christ , Joh , 12.48 . ) and receaveth not my words ( The not receiving of the word of Christ , is the rejecting of Christ himselfe , and he that rejecteth Christ ) hath one that Judgeth him , the word that I have spoken , the same shall Judge him in the last day . The word is now the rule of living , and it shall be hereafter the rule of Judging ; Now it is the rule by which we must live to Christ , and then it shall be the rule by which Christ will Judge us .

Thirdly , Where it is sayd , They are of those who rebell against the light ; Observe .

Wicked men cannot abide to be seene in what they doe , nor doe they love to see what they doe .

They would neyther see their wicked practices , nor be seene in them . They are darknes , and they walke in darknes . As they walke in the darknes of sin , so they would walke in the darknes of secrecy , that others should not see what evill they doe , and in the darknes of ignorance , that they might not see that what they doe is evill . They are like those uncouth Creatures , Batts , and Owles , that come abroad onely in the night , knowing that if they doe but stirre out in the day , all the birds in the ayre will gather about them , and hoote at them , because of their strangenes and deformity . And doubtlesse if wicked men did but see the mishapen and ugly visage of their owne wayes in the light of the word , they would abhorre and run from themselves as the most abhorred monsters in the world , and so would all men ( who see the uglynes of sin in the glasse of the word ) abhorre them and poynt at them as monsters , did they but see them in their sinfull workes . And hence the Apostle ( hinting the general disposition of sinners ) saith ( 1 Thes. 5.7 . ) They that are drunken are drunken in the night . And againe ( Ephes. 5.12 . ) For it is a shame even to speake of those things which are done of them in secret , that is , when they are out of the sight of men , and , possibly , had it not been that they were out of sight , or in secret , themselves would not have done those things for shame ; For though some wicked men , as they have cast off their honesty , so their modesty too , and act not onely wickedly , but impudently , the shew of their faces testifying against them , they declaring their sin as Sodom ; yet as the most of sinners presume God doth not see them when they doe evill , so they are unwilling that men should ; for though their Conscience puts no barre to their sinning openly , yet their credit doth . So that as every wicked man would be glad he did not know that what he doth is evill , and doth what he can to hinder or extinguish the light of that knowledge in him , so most wicked men would be glad that no man knew of the evill which they doe , and they doe what they can to hinder others from knowing it ; as hypocrites love to be seen in all the good they doe , and would doe no good , were it not ( as Christ assures us , Math. 6.5 . ) to be seene of men ; They fast , and pray , and give Almes , and all to be seene of men , that is , that men may applaud them , and poynt at them with a Behold ( of admiration ) There goe the men , The charitable men , The humble men , The devout men ; and if men see them not , or applaud them not , they are as in the shadow of death , they are dead-hearted to every good word and worke . Now ( I say ) as all grosse hypocrites love the light , or to be seene while they are doing good , so the most prophane and wicked usually avoyd the light , and love not to be seene when they are doing evill . For though they are not troubled at the dishonour they doe to God by sinning , yet to be dishonoured among men is a trouble to them . They can easily venture their soules as to the life to come , but they are afraid to doe wickedly in the sight of men , lest they endanger their ease and safety in this present life . That God seeth them not is their hope , that men may not see them is their care , and that they may not see themselves is their desire . They are unwilling to know their duty , lest their consciences should check them for not doing , or for doing that which is not their duty . Thus in every sence , They are of those who rebell against the light .

Fourthly , As rebelling against the light , is an argument ( as hath been shewed ) that wicked men desire not to know what they ought to doe , so it teacheth us Further , That wicked men will doe against that which they know .

Men will have fellowship with the workes of darknes , while their eyes are dazzled with light , if their hearts have not been changed by it . They would be glad if they might never be troubled with the light , but suppose the light doe come ( as many times it doth come whether they will or no ) suppose the light darted upon them so clearely and convincingly , that they cannot but see and know what they ought , and what they ought not to doe , yet they rebell against it ; eyther they will not doe what they know , or they will doe contrary to their knowledge . When some of the Pharisees were offended at those words ( Joh. 9.39 . ) For Judgement am I come into this world , that they which see not might see , and that they which see might be made blinde : What , say they , are we also blind ? Jesus said unto them , if ye were blind ye should have no sin , but now ye say we see , therefore your sin remaineth ; that is , it remaineth in the guilt and aggravations of it . For as they eonfessed that they saw , so Christ would convince them that they acted against what they saw , or that though they had the light , and so knew their duty , yet they had done contrary to duty . Man breakes through all the light that stands in his way , he breakes through the light both of nature and Conscience , both of the Spirit and Scripture , till himselfe be made light . The Apostle demonstrates the former in the example of the old Gentiles , who though they were under a conviction of the power and presence of God by the workes of Creation , and so were sayd to know God , yet they did not like to retaine God in their knowledge , nor did they glorifie him as God , ( ver. 21.28 . ) but rebelled against that light which shone into their understandings from the creature . And in the second Chapter of the same Epistle to the Romans the Apostle demonstrates the latter in the example of the old Jewes , who though they were under a conviction not onely of the power and and presence of God , but of the minde and will of God also , by a divine Revelation , or by the light of the word , yet they rebelled against that word which they boasted of ; and while they judged themselves onely in the light , and all the rest of the world in darknes , they walked in darknes . Behold ( saith he , v. 17 , 18. ) thou art called a Jew , and restest in the law , and makest thy boast of God , and knowest his will , &c. But how did the Jew answer this knowledge and this boast , read that ( v. 21 , 22 , 23 , 24. ) Thou therefore which teachest another , teachest thou not thy selfe ? Thou that preachest a man should not steale , doest thou steale : Thou who makest thy boast of the law through breaking the law dishonourest thou God ? for the name of God is blasphemed among the Gentiles through you . So that wicked men doe not onely rebell against the light to hinder the coming of it , or to keepe it off as long as they can , that so they may not know what to doe , but they rebell against it when it is come , and will doe against what they know .

Fifthly , When 't is sayd , They rebell against the light .

Observe .

Wicked men are not onely no friends but professed resolved enemies of the light , they hate and oppose holy truths , or the discoveries of the minde and will of Christ .

They are in open actuall hostility , they take up armes and maintaine a warre against it ; not that all wicked men doe expressely send forth their defiance against God and his word , but all wicked men carry this defiance in their hearts , and it is to God as an openly profest defiance , though it be not so to man ; God heares the language of their hearts , and he knowes that the wisdome ( or best ) of the flesh is Enmity against himselfe , that it is not subject to the law of God , neither indeed can be ( Rom. 8.7 . ) That is , while a man continues ( as to his spirituall state ) under the power & teachings of the wisdome of the flesh , and is unregenerate , as he is not so it is impossible he should ( continuing in that state ) be subject to the law of God . The law of God will ever continue as holy as it is , and if the heart of man continue as unholy as it is , how shall they agree ? A wicked man stands not upon termes of neutrality with the law and light of God , but he is a direct opposite or enemy , he rebells against the light .

Sixthly , Seeing Job when he had described all those wickednesses which he saw done , adds this description of the wicked who did them , they are of those that rebell against the light . This may be Considered two wayes ( as I intimated before ) first , as the discovery of a new and a greater sin then any of those particular sins already instanced in ; or as a reason why they did breake out into those enormous sins ; the former consideration yeelds this Note .

To resist or rebell against the light of truth the word of God , is wickednes in perfection , or wickednes wrought and boyld up to the very height .

As God sometimes brings Judgements upon men in perfection , so men sin against God sometimes in perfection . And if any doe so , surely they doe so , who rebell against the light : That speciall sin against the Holy Ghost , of which Christ sayth , It shall never be forgiven ; what is it ? but rebellion against the light , the highest and clearest light ? and the more cleare and high the light is , the more danger there is of falling into that sin . And hence some conceive that before Christ came in the flesh , though there were very high and presumptuous sins committed , that yet none of them did amount to that which the Gospel calls , The sin against the Holy Ghost . There was Gospel-light in those times , but it was under types and shaddowes , there was not that cleare light , that clearest light which was shed abroad at the coming of Christ , and therefore there was not light enough to sin against , for the production of that sin against the holy Ghost , which is not onely the greatest rebellion against light , but is also a rebellion against the greatest light . And here consider by what degrees , sinning against light riseth unto its full height of rebellion .

First , It is very sinfull and extreamely dangerous , not to love the light . See how Christ thunders against such as doe not ( Joh. 3.19 . ) This is the condemnation that light is come into the world , and men loved darknes rather then light : He doth not say , men rebelled against the light , he onely charges them with this crime , that they did not love it , but loved darknes rather . This , saith he , is the Condemnation ; that is , this will certainly be matter of condemnation against sinners , that when light came to them , their hearts did not close with it , and embrace it . Now if it be so sinfull not to love the light , what is it to rebell against it ? It is very possible for a man not to love that thing or person against which yet he doth not rebel .

Secondly , Not to obey , not to submit to the light , is exceedding sinfull . Jesus Christ shall at last be revealed from heaven ( personally ) in flaming fire to take vengeance on them , that obey him not as revealed ( doctrinally ) that is , who obey not the Gospel ( 2 Thes. 1.7 , 8. ) yet it is possible not to obey the Gospel , that is , to forbeare an active obedience to that which is Commanded in it , and not to rebell against it actively , these are distinct in themselves , though seldome , if at all , distinct in those that doe them . Now then if there be aboundance of wickednes in not obeying the light , in not doing every thing that the light directs us to ; then it must needs be a more abounding wickednes , when the heart rises up and rebells against it . For though ( as was even now intimated ) we can hardly divide these in their existences , yet we may distinguish them in their natures , or at least in their degrees ; for barely not to obey the light in doing the will of God , is a sin of a lower stature , then a profest rebelling against it ; though in every not doing according to light , there is somewhat of rebelling , yet in that which is properly rebelling , there is more then not doing .

Thirdly , It is a great sin not to set a great price upon the light , or not to value it according to its worth ; that is , not to value it highly , not to have a high esteem of it , not to have a higher esteem of it then of all the Enjoyments and Comforts of this world , is a high provocation . What is it then to rebell against it ? it is sinfull not to let all goe , not to suffer the loss of all for the light , not to suffer even the loss of life it selfe for the light , this is extreamly sinfull . Therefore saith Christ ( Luk. 14.26 . ) He that will be my Disciple must forsake father and mother , &c. yea and his life too ; that is , hee must be ready to let all these goe if called to it , rather then let goe the light or truth of the Gospel . Now if it be so great a sin not to be willing to suffer any losse , or to endure any torment in standing up for the light ; what is it for any soule to rise up against the light , or knowingly to withstand it ?

Fourthly , The Apostle saith , that our neglect of the light of the Gospel subjects us to outer darknes ( Heb. 2.3 . ) How shall we Escape if we neglect so great salvation , which at the first began to be spoken by the Lord , &c. As if he had sayd , the wisest man in the whole world , cannot tell how a man should escape eternal darknes or damnation ( there is no possible way , no doore of hope to escape by ) if he neglect that great salvation . But what 's neglect ? it is a light passing by of a thing , when offered ; non-acceptance , is a neglect . Suppose you doe no more , when light is offerd to you , but onely passe it by , because you have no minde to it , you are not taken with the beauty and worth of it ; If you doe nothing against it , onely you doe not embrace it , you cannot escape . And when the Apostle saith , you cannot escape , without saying from what ; you may say the worst you can or can imagine , and that 's it which he meanes you cannot escape , even the wrath of God and death eternal . Now if but to neglect salvation or the light , which is indeed , onely not to elect it , or not to make it our choice , be so damnable a sin , what is it to rebell against the light ? to doe which is the worst that we can doe , even the perfection of wickednes . Surely they who thus rebel against the light , shall ( as the Psalmist speakes , Psal. 49.19 . ) Goe to the generation of their fathers , where they shall never see light . They who rebel against the light of knowledge , shall not enjoy the light of comfort . As they have desiered the absence of the former light , so they shall be punished with the absence of the latter .

Lastly , As in these words Job shewes who they were that acted those grosse wickednesses , even they who rebelled against the light ; We may observe .

They who rebell against the light , will close with , and embrace any sin whatsoever ; or , They who are all for darknes , are for any wickednes .

They who rebell against this beautifull thing light , are forward to embrace the foulest monster ; Those things which 't is a shame to speake of , or so much as to name , these rebels against light are ready to doe . The Psalmist moves God in prayer to looke to his Covenant by this argument ( Psal. 74.20 . ) For the darke places of the earth are full of the habitations of cruelty ; that is , of cruel men , or of men so full of cruelty , that they deserve rather to be called cruelty , then cruel , this sort of men inhabit and fill up all those places where the light of holy truth doth not shine . Now if they who want the light , or have no true knowledge of God among them , are hereby ( as it were ) prepared for and put onne to the acting of all manner of wickednes , how much more are they prepared for the acting of any wickednes who have thrust the light from them , and are in darke places of their owne making . The Prophet Hosea shewes ( Chap. 4.1 . ) that where there is no knowledge of God in a land ( for want of meanes ) there is no truth nor mercy , ( that is , there is none exercised ) in that land , but oppression , deceit , and falsehood , beare downe all ; how much more must it be so where there is no knowledge of God in a land , because of the contempt of meanes , and rebellion against the light . What wickednes will not they doe in the darke , who put out the Candle that they may not see what they doe ? These are they who rebell against the light , and as it followeth , They know not the way thereof , nor abide in the pathes thereof .

These latter words are an illustration of the former .

They know not the wayes thereof .

This not knowing may be taken either for a simple ignorance , when we know not , eyther because we have not an ability to know , or because we have wanted all opportunities and helpes to get knowledge ; or , secondly , not knowing may be expounded of a willfull affected ignorance ; they know not , that is , they desire not to know : and so I conceive the meaning of they know not , is not that they were simply ignorant , or invincibly ignorant , as they are who sit in a land of darknes , and in the valley of the shadow of death , but that these rejected the land of light , and so were under an affected ignorance ; They knew not the truth , because they would not .

Againe , We may be sayd not to know that , Non nosse vias lucis est non agere ea quae in luce agi solent . Illud nescire dicimur quod non probamus . which we doe not delight in , approve and practice . We know no more to purpose , then we presently doe , or have a purpose to doe when the season or opportunity calls us to it . How much light soever a wicked man hath , yet he knowes not the wayes of light , because he doth not rejoyce or delight in the wayes of light , as also because he doth not so much as approve the wayes of light ; and if he neyther delight in nor approve of those wayes , no mervaile if he walke not in those wayes , nor ( as 't is in the last clause of the verse ) abide in the pathes thereof .

As if he had sayd ; Suppose they come sometimes into the wayes of light and truth , suppose they sometimes doe that which the light directs them to , yet they abide not in it . This is a further Character of the disposition and temper of wicked men , who though possibly for a fit , or for a turne or two they walke in the wayes of light , yet they abide not in the pathes thereof . And this latter peice of their sinfullnes ariseth from the former ; why doe they not abide in the pathes of light ? even because they know not the wayes thereof ; that is , because they doe not approve or delight in the wayes thereof . Whence note .

Wee cannot be constant in that which wee doe not affect .

If a man doth not know , that is , love and affect the wayes of light , he will never abide in the pathes of light ; what wee love , with that we close , what wee affect , in that we stick . The reason why the wicked abide in the pathes of sin , is because they love and delight in them . All the pathes of wickednes , are pathes of pleasantnesse to the wicked , and therefore they abide in them . No man would be at all , much lesse would he be long in a way that he doth not like . And that 's the reason why wicked men if ever they doe this or that particular act of righteousnesse and holinesse , yet they cannot persevere in such actings . A wicked man doth Good as a godly man doth evill , upon a temptation , not upon approbation ; some carnal ayme or interest of profit or credit tempts him to doe good , but he doth not approve the good which he doth . And hence it is that as a good man abides not in the pathes of darknes , so a wicked man abides not in the pathes of light . True holines doth not begin at action , but at affection . They begin at the wrong end with Religion , who begin with doing rather then with liking . Many doe this , and they doe that , whereas they should strive to approve , and pray for a love to the truths and wayes of God which they practice ; for want of this they often apostati●e and fall back , even from the practice of them . No bonds can hold us alwayes to the duties of obedience , but those of love to God , and to the things wherein duty calls us to obey . And as want of this love is the reason why man is so apt to backslide , and is ( so far as a Negative may be ) the very seed and principle of backsliding , so it is the reason why God gives such up to the power and spirit of backsliding . ( 2 Thes. 2.10 , 11. ) Because they received not the love of the truth , that they might be saved , for this cause God shall send them strong delusion , that they should beleeve a lie . What is not begun in our affections , will not abide long in our actions .

Secondly , Observe .

Not to abide in the pathes of truth and holines , is the marke of an ungodly man .

They who are not what they appeare in goodnesse , will not alwayes so much as appear good . They that are ( as Jacob spake of his eldest Son Reuben ( Gen. 49.4 . ) unstable as water , shall not excell , nor are they to be numbred among the excellent ones . The Apostle exhorts Saints ( 1 Cor. 15.58 . ) To be stedfast and unmoveable , alwayes abounding in the worke of the Lord . Saints move in the worke of the Lord , but they must not move out of the worke of the Lord , Bee ye stedfast and unmoveable ; but in what ? in the worke of the Lord ; That is the sphere in which Saints move , the sphere of their activity and use ; and out of that they dare not move . The Sun in the firmament is moving continually , but it is in his proper line , called by Astronomers , The Eclipticke line ; So a godly man is alwayes moveing in the way of godlines , that 's his proper line , and he never moves out of it wholy ; Hee may have ( through the power of corruption and temptation ) his wandrings and goings astray , but then he hath his repentings and returnings into the way againe ; he cannot abide long much lesse alwayes in the pathes of darknes ; Hee comes to himselfe with the prodigal , and then he comes to his father , he bethinkes himselfe where he is , and comes backes into the path where he ought to be ; if at any time he walke in the counsel of the ungodly ( the gradation is made in the first Psalme ) which thing he ought not to doe , yet surely he will not ( as it followes ) stand in the way of sinners , or if he stand a while in that way , yet , he will not sit downe in the seat of the scornfull ; he will not rest nor stay there . Now as it is an argument and a marke of Godlines , when a man findes , that though he hath many faylings and wandrings , yet he abideth not in the pathes of darknes ; so it is an argument of the noughtines of a mans heart and state , when though he now and then hits upon the doing of a good thing , yet he abides not in the pathes of light . Vaine thoughts ( as the Prophet Reproves the Jewes ) lodge in the wicked so long , that the Lord complaines , How long shall vaine thoughts lodge in you ? But as good thoughts seldome come to an ungodly man , so they lodge not at all with him ; they are great strangers to him , and he useth them as the worst of strangers , yea as enemies , he quickly turnes them off , yea he thrusts them away from him , he abideth not in the pathes of light .

Job having thus set forth the Spirit of a wicked man , by his rebellion against the light , by his unaffectednes with and unstayednes in the wayes and pathes of it , proceeds to give us a further account of his wicked courses and workes of darknes .

Vers. 14. The murtherer rising with the light killeth the poore and needy , and in the night is as a Theife .

The murtherer is hee that killeth a man without warrant and authority ; every slaying of a man is not murther , but to slay a man , or to take away the life of a man without warrant , that 's murther : And that 's the grosse sinne forbidden in the sixt Commandement , Thou shalt not kill , or thou shalt doe no murther . And this is usually committed eyther in malice to the person , or in Covetousnesse after the spoyle . Some take away the life of a man in malice to his person , they hate him deliberately , as Cain did Abel , and therefore they kill him . Others have no quarrel to the man , possibly they never saw him before , but they covet his goods , and that they may rob him of his goods , they rob him of his life . They are such as live upon the spoyle , and they will spoyle , though they cause the innocent to dye for it , and themselves too in the end . In eyther of these wayes , wee may understand the murtherer here . The former , because 't is sayd in the next words , He slayes the poore and needy , and there is little gaine in their blood when they goe downe into the pit . The latter , because 't is sayd in the latter part of the verse , That in the night he is as a theife . But Job first shewes us that this murtherer is a diligent man .

Rising with the light .

That is , rising as early , or as soon as the light riseth . The murtherer is no sluggard , the light doth not finde him in bed ; he takes the prime of the morning , he will loose no time . Men who love hunting rise early ; So doe these hunters of men . When the morning is light they practice it , saith the Prophet ( Mich. 2.1 . ) Honest men rise early to goe about the workes of their Calling , and wicked men rise early to fulfill the lusts of their hearts . David saith , ( Psal. 101.7 . ) I will early destroy all the wicked of the Earth ; As if David had sayd , I will rise with the light to destroy the wicked ; and here you see how the wicked are described riseing Early to destroy the righteous , to murther the Innocent . So the next words expresse the designe of his early rising ; He riseth with the light ; what to doe ? no good I warrant you , 't is

To kill the poore and needy . That 's his busienes ; He begins his mornings worke with a worke of cruelty ; you heare of killing presently . The murtherers heart is full of blood , and it will not be long ere his hand be full too , for their feete are swift to shed blood ( Rom. 3.15 . ) and they are skilfull to destroy . But it may seeme that they are not very wise for themselves , though they are very bloody against others ; For Job doth not say , they slay the fat and full ones , but The poore and needy .

There are some who distinguish between these two , and tell us that in these two words , two yea all sorts of poore are Included .

The first word , they say , intends those poore who heretofore were rich , but now empoverished or fallen into poverty ; and that by the second word are meant those who have been born and alwayes bred up in a low condition ; But wee need not stand upon such nicities in distinguishing between the poore and needy . But it may be enquired , why doth the murtherer kill the poore ? what doth he get by that ? where are the spoyles which he brings home ? There 's nothing to be had from them who have nothing , The poore and needy . And it hath been antiently said , The empty traveller will sing before the Theife ; why then should the Theife or the murtherer meddle with , especially why should he kill the poore and needy ? What have they ? or what have they done ?

Two things may be sayd in answer to these queries ; first , it is thus exprest to shew the extreame wickednes of the murtherer , who doth not care so much for booty as for blood . 'T is for that he thirsts , his delight is in cruelty , therefore he kills the very poore and needy , the next man he meets with , let him be what he will . 'T is the sin it selfe , or to doe wickedly , which some men delight in , they care not whether any advantage or profit come in by it ; when they have their will , when they have don what they would , that 's reward enough for them .

Hence Note .

Some will doe wickedly , though they get nothing by it .

All the true servants of God love the work which he sets them , better then the reward which he gives them , and so doe some servants of the Devill . Even the Devill hath servants who scorne to be mercinary . The act of sin is sweeter to them then any profit that sin can bring in ; They are exact and perfect sinners , who sin out of love to the very act of sinning : As the highest acting in holynes is to be pleased with pure acts of holines ; To doe them though wee should get nothing by doing them , though we make no earnings , though we see no present fruit in doing them . Thus ( I say ) to goe onne in wayes of holynes when the wayes of holynes appeare barren and unprofitable to us , yea when they are unsafe and dangerous to us , here 's the perfection of holynes . So the perfection of wickednes is to be wicked when nothing is gott by it ; it shewes a sincere love to sin ( as I may say ) to love sin for sins sake ; as it shewes a sincere love to Grace and goodnes , to love them for their owne or Gods sake . Hypocrites love the wayes of God for the spoyle which they finde there , for the carnal advantages which they meete with there ; were those wayes poore and needy , leane and empty , they should not at all be filled with their company . The prophane will rise up in Judgement against these professors , for they kill the poore and needy ; They doe evill , where they cannot have any hopes of receaving good by it .

Secondly , For answer ; By The poore and needy , wee may here understand the Innocent and honest , not as if all who are poore and needy , were also Innocent ( for there are many wicked poore ) nor as if all who are innocent , were also poore and needy ( for there are many godly rich ) but because usually they are so : men that are rich and great may be Innocent and holy , but these are rare conjunctions ; usually the Innocent are poore and needy . Againe , wee are not to take the poore and needy for them who ( as wee say ) have not a peny to buy them bread , but by the poore we understand those of the midle or rather Inferiour ranke , such poore and needy they kill .

But what 's their quarrell at them ?

First , Because such poore honest men stand in the light of wicked men , that is the wicked cannot be so wicked as they would , because some good men are neere them , and therefore they must be removed out of the world , that they may be out of their way . Or , secondly , because such poore honest men eyther have given , or are ready to give evidence , or be witnesses against them before the Magistrate : now , eyther to prevent or revenge this , they rise with the light and kill the poore and needy .

Hence Observe .

That a wicked man will doe his utmost to remove those who stand in his way , or oppose him in his wickednes .

He will kill some that he may vex others ; that 's his ayme here , the poore and needy are not his utmost ayme ; but the poore and needy stand in his way , they hinder him in his other projects . And whatsoever interposeth between him and the enjoyment of his lust , he will remove it if he can . And as he will kill some that he may vex others , so he will much rather kill those who vex him . Holy David being left under the power of a strong Temptation , slew Vriah an innocent man , only because he could not perswade him to do that which might have bin some covering of his sin from the eyes of men . How much more will the prophane doe so , when honest men doe eyther professedly oppose them in their sinfull workes , or discover the sinfullnes of them .

Further , In that Job upon the fresh account which he gives of the wickednesses of men , brings in the murtherer in the first place , riseing with the light and killing the poore and needy . Wee may here take notice , a little , of the greatnes of this sin of murther , and demonstrate how great a sinner the murtherer is . The murtherer is a sinner of the highest forme , and there are two Scripture Considerations in generall , upon which we may make this out .

First , How sinfull is it for a man to murther a man , when as the Scripture tels us that if a beast kill a man he must suffer for it : ( Exod. 21.28 . ) If an oxe gore a man or a woman that they dye , the oxe shall be surely stoned , and his flesh shall not be Eaten . A beast is not capable of subjection to a moral rule or law , as not being capable of reason , yet a beast who is not properly under any Law must dye for transgressing this Law , Thou shalt not kill ; And this surely , First , to convince man of the greatnes of this sin ; secondly , to admonish him lest he commit this sin ; thirdly , to assure him , that if he do he must dye ; For if a beast must dye for killing a man , then much more must man , seeing that Law , against the killing of a man , was given to men , not to beasts .

Secondly , The Lord gave a rule to the Jewes , what to doe for the removing of the guilt of blood , in case a man were found slaine and no man could tell who was the Author of that murther , read this at large ( Deut. 21. ) from the beginning of the Chapter to the end of the 9th verse ; If one be found slaine in the Land which the Lord thy God giveth thee , and it be not knowne ( after diligent enquiry , or hue and cry ) who hath slaine him ; Then the Elders of thy Judges shall come forth , and they shall measure ( in case there be a doubt which City was neerest to the place where the slaine was found ) unto the Cities which are round about him that is slaine . And it shall come to passe , that the City which is next unto the slaine man ( for from thence it was most probable that the murtherer came , or that thither he was fled to hide and conceale himselfe , therefore ) even the Elders of that City shall take an heifer which hath not been wrought with , and which hath not drawne in the yoke ( therein fitly shadowing the murtherer , in whose stead the heifer was to be slaine ; for such are sons of Belial , men who will not beare the yoke of obedience ) And the Elders of the City shall bring downe the heifer into a rough valley ( the very place was to carry a resemblance of a murtherous spirit , and of the act of murther , both being rough and uncouth ) and shall strike off the heifers necke there in the valley ( implying that if they could have got the murtherer into their hands , he must have dyed under their hand . ) Then the Priest must come to decide the controversie ( ver. 5. ) and ( at the 6th verse ) The Elders of the City that are next unto the slaine man , shall wash their hands over the heifer that is beheaded in the valley ( washing of the hands , was , first , an argument that blood defileth ; secondly , it was a ceremony which implyed innocence and clearenes from blood , as appeares by a like action of Pilate ( Math. 27.24 . ) But these Elders must not onely use this speaking ceremony , to shew their innocency , but they must explicitly professe it ( ver. 7. ) And they shall answer and say , our hands have not shed this blood , neither have our eyes seene it . And then the Priest must pray ( ver. 8 , 9. ) Be mercifull O Lord , unto thy people Israel , whom thou hast redeemed , and lay not innocent blood unto thy people of Israels charge , and the blood shall be forgiven , so shalt thou put away the guilt of innocent blood from among you , when thou shalt doe that which is right in the sight of the Lord . This solemne Law and the manner of proceeding upon it , shewes three things , as to the poynt in hand . First , that the Lord is very tender of shedding mans bloud ; secondly , that the shedding of mans blood in any murtherous way is extreamely displeasing to him . Thirdly , That God will certainly bring vengeance one time or other first or last , upon the murtherer , seeing a whole City should be charged , in some degree , with the blood of a man slaine neere them , if they did not publickly and solemnly declare and testifie their clearenes from it .

But besides these two general Considerations taken from Scripture , and now instanced in ; There are many other grounded both upon Scripture Authority , and common reason , which set forth the vilenes of this sin of murther .

First , Murther offereth violence to nature in common , there being but one common nature in all men . And hence

Secondly , He that murthers another offers violence to himselfe ; for though there be a speciall sin of selfe-murther , yet the murther of another is selfe-murther too , and that not onely as it is an offering of violence to common nature , but also as it layes the murderers owne person open & obnoxious unto violence , and that , both to the violence of a private revenge , and to the violence of publicke Justice .

Thirdly , Murther destroyes society , men will never live together where they finde themselves continually in danger of their lives : Man is a sociable creature by nature , how sinful then is murther , which breakes the very first fundamental lawes of Nature ?

Fourthly , Murther doth not onely defile the person that commits it , but the land also in which it is committed . ( Numb. 35.31.33 . ) Yee shall take no satisfaction for the life of a murtherer , which is guilty of death , and he shall surely be put to death ; so ye shall not pollute the land wherein ye are ; for blood it defileth the land : and the land cannot be cleansed of the blood that is shed therein , but by the blood of him that shed it . Murther as acted defileth the person onely that acts it , but murther ( when knowne ) defileth a whole land , if it goe unpunished . In which case there may be defilement upon a land by many other sinnes , but this is especially exprest of murther , as if that among and above all sins were the land-defiling sin .

Fifthly , Murther is not onely an injury to man , but an impiety against God ; and that 's the reason given in the first Law which God made against it , ( Gen. 9.6 . ) Who so sheddeth mans blood , by man shall his blood be shed , for in the Image of God made he man . For though the body of a man slaine be not in the Image of God , yet the person slaine is , even the person of a wicked man hath somewhat of the Image of God remaining in him . And therefore that law is to be expounded universally ; whosoever the man is , whether good or bad , righteous or wicked , whose blood is unrighteously shed ; by man ( that is , by man who hath a call to it as being a Magistrate ) shall his blood be shed , that is , he by his authority shall ( upon proofe ) condemne him to dye , and shall give him up to execution . A contempt of the Image of God in man , is a contempt of God . And he takes it as a high affront to his Majesty , that any should presume to deface or spoyle his Image , And this doth more aggravate their sin , who oppose , vexe , and destroy godly men , because they oppose that more excellent Image of God , the new Creature , or the Image of God renewed in righteousnesse and true holynes . As there is an image or likenes of God in every man , so much more in a godly man , for Godlynes is true God-likenes . Therefore to shed the blood of a Godly man is a higher affront to the Majesty of God . As the new wine is in the cluster , and one saith destroy it not for a blessing is in it ( Isa. 65.8 . ) So we may say , destroy not a Godly man , for a blessing is in him , ( first , from God , and , secondly , for men ) but we may say much more , Destroy him not for the Image of God is in him .

Sixthly , Murther deprives us of that which is most precious in the whole compasse of nature ; And according to the value of that wherein the damage is received , is the greatnes of the sin committed . Satan represented life better then all other things ( Job 2.4 . ) Skin for skin and all that a man hath will he give for his life ; Gold and silver , houses and lands are but toyes and trifles to life . There is nothing of man except his soule ( which cannot dye ) better then his life . And this the murtherer takes away . A murtherer is the greatest theife , and the vainest one , he steales away that from another which is to him of highest value , yet that which himselfe cannot carry away , nor make any use of .

Seventhly , The sinfullnes of murther appeares in this ; That it is not onely a wrong to that particular person who is murdered , but a wrong to all that have dependance upon him . The life of one man may have an Influence upon many ; wife and children , the whole family , and kindred , all relations , and employments , whether more private , or publicke , are wronged and suffer in his death . Though that which cuts off a mans life , cannot cut off his owne hope ( if he have a wel-grounded one ) for things to come , yet it cuts off the hopes of all others depending upon him ( as an instrument in the hand of God ) for good things present .

Eighthly , The murtherer takes away that from a man which no man can restore to him , or repaire him in ; he takes away that which is Impossible for him to give againe . He that tooke away a mans goods was bound by the law of God to restore it fourefold , or fivefold , or sevenfold , ( according to the case ) and possibly he might restore it an hundredfold , but he that takes away a mans life , hath taken that which ( though he would ) he cannot restore so much as single . The law of nature will not suffer the murderer to restore life , for 't is like water which being spilt cannot ( by any humane power ) be gathered up againe ; and the law of God saith concerning the sin of murther , that no satisfaction shall be taken for it , and indeed none can . For though some would commute and have ( by the sinfull indulgence and cruel pity of unjust Magistrates ) commuted for it , yet none could ever satisfie for it . And when Magistrates eyther through foule corruption , or foolish compassion , have not taken vengeance upon the murtherer in kinde , but have suffered him to commute , or compound for that sin , eyther by paying a pecuniary penalty , or by undergoing some punishment lesse then death , God hath taken vengeance upon them for it , and hath sayd to them in his providences as he sayd to Ahab by his Prophet for the sparing of Benhadad ( 1 Kings 20.42 . ) Because ye have let goe out of your hand a man whom I had appointed to utter destruction , therefore your life shall goe for his life , and your people shall be cut off by the sword , because your sword did not cut off the murderer . Si magistratus cessent ab officio deus ipse injustas caedes fame peste & bellis externis aut intestinis ulciscitur . Merl. Whole nations have been filled with blood by this kinde of keeping backe the hand from blood .

Lastly , The murtherer hurts others , but he chiefely hurts himselfe . Some expound Lamech confessing this with sorrow ( Gen. 4.23 . ) while he said unto his wives , Hearken unto my speech , for I have slaine a man to my wounding , and a young man to my hurt . There are divers other Interpretations and readings of those words , and we put in the Margin , I would slay a man in my wound , and a young man in my hurt , As if he had boasted of his strength to his wives , that though he were weake with wounds and hurts , yet he would venture to fight with any man , and doubted not to get victory over him & kill him : and so the words carry a sence like that speech of the Prophet ( Jer. 37.10 . ) telling the Jewes that theirs were vaine confidences while they hoped to be delivered from the Caldeans who besieged them ; for , saith he , Though there remained but wounded men among them , yet they should rise up every man in his tent , and burne this City with fire . But as to our reading , I have slaine a man to my wounding . Some expound it onely of a bodily wounding , I have got a wound my selfe , or I have hurt my selfe while I slew a man ; much more is this true of a spirituall wounding , and hurt to the soule and Conscience ; for though a murtherer slay a man , and come off with a whole skin , yet he slayeth a man to his wounding , and killeth him to his hurt . The Rabbins have a tradition upon that place ; that Lamech having been a great hunter in his younger dayes being then growne old was led forth by his young man to take his pleasure in hunting , and shooting at Deere , and that while he was in this disport or exercise in the feild , Cain passed by , and the young man poynted him to Cain , Lamech ( being dim-sighted ) shot at Cain and killed him in stead of a wild beast ; but soone after discovering that he had killed Cain , turned to the young man his guide in a passionate anger and killed him also . This relation they give as the reason why Lamech sayd , I have slaine a man to my wounding , and a young man to my hurt : but I shall not stay upon that tradition of the Jewes ; and shall onely make so much use of Lamechs confession , as at least to illustrate , if not to prove , the poynt in hand , that he who slayeth a man doth it to his owne hurt and wounding , often to the wounding of his body , estate , and honour , alwayes to the wounding of his owne soule and conscience . Every sin in some degree or other wounds the soule ; But the wounding of others to death is the chiefe sin ( of all sins against the body and outward concernments of man ) which woundeth a mans soule . The murtherer at one blow strikes through the body of his neighbour and his owne soule .

Further , we might observe from those words in the text , riseing with the light : That murderers , and indeed any sort of wicked doers , are diligent and laborious to doe the commands of their vilest lusts .

But I noted this at the 5th verse upon those words , Rising betimes for a prey , I shall not stay upon it here . I onely adde this ; Let not us be sloathfull in doing good , seeing the murderer is so diligent and early up for the doing of mischiefe .

And in the night is as a Thiefe .

These words may be taken two wayes ; For

First , The Particle , as , is by some conceived not to be a note of similitude , but to carry on a direct predication , He is as a thiefe , that is , Particula quasi non dicit similitudinem sed proprietatem . He is a very thiefe . We finde elsewhere in Scripture , that a particle of likenes doth not onely note the likenes of one thing to another , but the samenes of one thing with another . Taking it thus here ; The meaning of the words is as if Job had said , He riseth betimes in the morning to play the murtherer , and in the night hee playe's the thiefe . I have noted the same sence of the particle heretofore , first , from those words of the Evangelist concerning Christ ( Joh. 1.14 . ) Wee saw his glory as the glory of the onely begotten Son of God ; for Christ was not onely like the onely begotten Son of God , but he was really so : as also from that of the Prophet ( Hosea 5.10 . ) The Princes of Judah were as or like them that remove the bound , that is , they did remove the bound .

Secondly , Others keepe to the similitude , and say the meaning of Job is not , that the murtherer doth turne theife , or that he proceeds from killing in the day to stealing in the night ; Facere aliquid tanquam fur est proverbialis locutio , quae importat secretam diligentemque abscensionem . But say they , this verse is quite through a description of the murtherer , as the next is of the Adulterer . So that to say , In the night he is as a Thiefe , imports onely this ; That in the night he doth carry himselfe very closely , and very secretly , or that as a theife in the night is close and sudden in stealing , so is he the murtherer in killing . We have this similitude often used ( 1 Thess. 5.2 . ) The Coming of Christ shall be as a Theife in the night . Read also ( 2 Pet. 3.10 . Revel. 16.15 . ) in which the same similitude of a Theife in the night is applyed to Christs coming , not as if we could hence conclude , that Christ will come in the night time , but that , whensoever he comes it shall be as in the night , that is , suddenly , and ( as to any antecedent appearances ) secretly upon the world , it shall be unexpected to them , they shall not know the time of it , nor shall they be aware of it , though , when he is once come , his comming shall be accompanyed with so much light and luster , with so much splendour and power , as shall not onely awaken , but astonish all the world . Thus it may be sayd of the murtherer , In the night he is as a Theife . And

Hence , it may be noted .

First , That wicked men give themse●ves wholly to watch opportunities of doing mischiefe .

The murtherer riseth early in the morning , and in the night is as a Theife : hee takes his advantages in the day , and hee will not forbeare them in the night . As it shewes the great assiduity of Saints in prayer when it is sayd , They cry to God day and night ( Luk. 18.7 . ) day and night reach the whole compasse of time . So while Job tells us that the wicked are doing mischiefe betimes in the morning , and that they are at it againe in the night , if not all the night , What can be sayd more for their watchfullnes and assiduity in doing mischiefe ? The Apostle ( Eph. 5.16 . ) exhorteth Saints to redeeme the time because the dayes are evill ; but we see in the present example , alledged by Job , that wicked men will redeeme the time , that they may doe evill . We cannot possibly redeeme the time , by recalling or bringing backe the time which is past , but we may redeeme the time by our more diligent actings in the time present ; Now , who can act more diligently in improving the time present , then they who are at worke both day and night , which two distinctions of time include and cary all time . Let not the Godly be found Idling away the day , while the wicked are found labouring ( at their worke , such as it is ) in the very night .

Againe , Wee may note .

That the murtherer doth his bloody buisines not onely diligently , but closely .

He doth it as a theife in the night . The murtherer , who is at all times feirce and cruel , will sometimes be subtle and cunning ; and this is the guise of other sinners too , especially of the Adulterer , whose secret conveyances and close contrivances for the attaining of his filthy delights , are elegantly described in the words which follow .

JOB , CHAP. 24. Vers. 15 , 16 , 17.

The eye also of the adulterer waiteth for the twi-light , saying , no eye shall see me : and disguiseth his face .

In the darke they dig through houses which they have marked for themselves in the day time : they know not the light .

For the morning is to them even as the shaddow of death ; if one know them , they are in the terrours of the shaddow of death .

WEE have heard many wickednesses described in the former part of this Chapter , and in the foregoing verse , The murtherer rising with the light killeth the poore and needy , and in the night is as a Theife . Job proceeds to discover the practices of two other sorts of grosse sinners , the Adulterer and the Theife .

Vers. 15. The eye of the adulterer waiteth for the twilight .

Before I come to open the particular termes of this clause , or to raise any observations from it , I shall give in somewhat about Adultery in generall , which is the speciall subject of the whole verse . Adultery is the breach of the 7th Commandement . And in that Commandement a twofold Adultery is forbidden . First , Mentall , or the adultery of the minde ; secondly , Corporall , or the adultery of the body . It was the former which Christ intended , when he corrected the false glosse or exposition of the Pharisees about the 7th Commandement , ( Math. 5.27 , 28. ) Yee have heard that it was said by them of old time , Thou shalt not commit adultery ; but I say unto you , whosoever looketh on a woman to lust after her , hath committed adultery with her already in his heart . By which it appeares , that the Pharisees , who were the chiefe interpreters of the Law in those times , limited the commandement against Adultery to the outward act ; but Christ the Law-giver who best knew the mind of the Law , enlarged it to the prohibition of the internal act , & told them that there is a heart-adultery , an adultery in thought , occasion'd by a vaine or wanton glance and cast of the eye , as wel as there 's an Adultery of the body , or in the outward act .

The text in hand speakes onely of corporal Adultery , though the other be not excluded as being the roote of it . Latinae voces adulteri & adulterae hanc vim habent ut adulter ad alteram , adultera ad A●terum se conferat . Fest: And This corporall adultery is taken in Scripture somtimes strictly , when eyther man or woman to satisfie their lust with others break their conjugal Bond ; and is eyther that act of uncleanenesse which is committed by persons who are both engaged by marriage-covenant to mutuall faithfulnes , or when at least one of them is under that engagement . This latter is properly called single adultery ; the former is double Adultery , or corporal Adultery in the highest and strictest sence of it . Secondly , Corporal Adultery is taken more largely , or in a lower sence for fornication or bodyly uncleanenesse of any kinde between man and woman . And so it is intended in the Commandement given against it ; Thou shalt not commit Adultery .

The foulenes and greatnes of this sin of adultery ( take it in eyther sence ) appeares many wayes . The Apostle puts it in the front of the workes of the flesh ( Gal. 5.19 . ) Now the workes of the flesh are manifest , which are these , Adultery , fornication , uncleannesse , lasciviousnesse , there is adultery with all its retinue ; and ( Col. 3.5 . ) it is set as the first of our earthly members , which are to be mortified ; mortifie therfore your members which are upon earth , fornication , uncleanenesse , inordinate affection . Whereas in other Scriptures fornication is included under adultery , in this adultery is included under fornication .

Adultery strictly taken , hath a speciall sinfullnesse in it . First , as it is the breach of a Covenant ; every sin hath in it a breach of Covenant in generall , but there is a superadded breach of a speciall Covenant in this sin . Hence Solomon saith of the Adulteresse ( Pro. 2.17 . ) that shee forsaketh the guide of her youth . One of the Rabbines expounds this woman mystically for the sensitive appetite , and that shee is sayd to forsake the guide of her youth , because in youth appetite commonly forsakes reason , which is appoynted to be the guide of it . But we may expound this guide eyther for her father , who had the government of her in her younger yeares , or else for her husband whom she married in her youth , and whom by marriage shee receaved as the guide of her youth , under God , who is indeed the guide both of our youth and old age : and what guide soever the wife forsaketh , shee cheifely forsaketh God who is her chiefe guide , and forgetteth the covenant of her God , that is , the covenant which God gave her in reference to that particular estate of marriage . Every beleever is in covenant with God , in reference to his spirituall estate , but a married person hath a covenant with God in reference to that civil state ; And Adultery is the breach of this covenant .

Secondly , This shewes the sinfullnesse of Adultery , that it is a sin which cannot be committed alone , there is alwayes a double sin , in this sin of adultery , two are defiled with it at once . In which sense it is worse then murther , and theft ; For these may be committed , and but one defiled with the sinfullnes of them . He that robs is guilty of stealing , not he that is robbed ; He that murders is guilty of blood , not he that is murdered ; But in Adultery , the Agent and patient are both alike guilty of uncleanenes ; The defilement reacheth both .

Thirdly , The evill of this sin appeares , by the many and manifold evills which it brings with it . Solomon hath set them forth very particularly and fully ( Pro. 6.26 , 27 , 28 , 29 , 30. ) Lust not after her ( that is , after the strange woman ) in thine heart , neither let her take thee with her eyelids , ( why not ? First , thou mayest be undone in thy outward estate ) by meanes of a whorish woman a man is brought to a peice of bread , ( that is , he is ruin'd in all he hath by it , and brought to so low an ebbe of poverty , that he hath scarce the worth of a peice of bread left ) And ( which is both a second and a worse evill ) the adulteresse will hunt for the pretious life , which may either be understood of the naturall life , ( sometimes the adulterer is murtherd by the adulteresse ) or of that which is a more pretious life then the natural , even the life of the soule , or the eternal good and happinesse of the soule , she cares not to destroy body , and soule for ever ( so her lust may be satisfied ) that 's the gaine which the adulteresse pursues ; shee hunts for the pretious life , the life of the soule . Thirdly , Solomon describes the evill of this sin in the 27 and 28 verses , by the guilt which it inevitably brings with it ; Can a man take fire in his bosome , and his cloathes not be burnt ? can a man goe upon hot coales , and his feete not be burnt ? So he that goeth into his neighbours wife , whosoever toucheth her shall not be innocent , that is , he shall surely be very guilty . As if he had sayd , You can no more retaine your innocency , while you commit this folly , then you can avoyd being burnt when you carry fire in your bosome , or tread upon burning coales . Fourthly , the sinfullnes of this sin appeares , by the comparison which the Scripture makes between it and theft , ( Pro. 6.30 , 31. ) Men doe not despise a theife , Ferenda est magis omnis necessitas quam perpetranda aliqua iniquitas . if he steale to satisfie his soule when he is hungry ; it is a sin to steale , though it be to satisfie hunger ; no necessity can excuse iniquity ; and we should rather chuse to starve then steale , if at least that may be called stealing , which is done meerly to avoyd starving ; Therefore ( saith Solomon ) if he be found , he shall restore seavenfold , he shall give all the substance of his house ; yet this sin of stealing which is to satisfie hunger is but a small sin compared with Adultery , which is onely to satisfie a mans lust and beastiall sensualnes . This Solomon affirmes to us in the next words ; But who so committeth adultery with a woman lacketh understanding , he that doth it destroyeth his owne soule . He that stealeth , upon those termes doth it for want , but he that commits adultery upon any termes , doth it for wantonnes . He that stealeth doth it for lacke of bread , but he that commits adultery doth it for lacke of understanding . He that stealeth when he is hungry doth it to satisfie his soule , but he that committeth Adultery , ( though he doth it not with an intent to destroy his soule , yet in the issue he ) destroyeth his owne soule . But is not stealing a soule-destroying sin too ? I answer , it is ; and so is every sin in its owne nature , but there are some sins ( and among these Adultery is a chiefe one ) which in the event prove usually more destructive to the soule , and have oftener destroyed it . And as this sin doth very often destroy the soule as to its happines hereafter ; so it destroyeth it as to its abiding here . Thus the soule may be sayd to be destroyed when the life is destroyed ; and this destruction of the soule , Solomon seemes directly to ayme at , as the next words lead us to Judge ( ver. 33. ) A wound and dishonour shall he get , and his reproach shall not be wiped away , for jealousie is the rage of a man , therefore he will not spare in the day of vengeance .

Another Scripture to be much minded in this poynt is that of St Paul ( 1 Cor. 6.13 , 14. ) where writing to the Church of Corinth , ( among which people that sin was very common before they were called to the knowledge of Christ by the preaching of the Gospel ) he urgeth many arguments upon their consciences , to prevent their relapse into it . And we may discover six arguments which the Apostle useth in that place ; I shall onely touch them , and so returne to the text in hand . The first appeares at the close of the 13th verse , Now the body is not for fornication but for the Lord , and the Lord for the body ; As if he had said , you put the body to a use for which it was never intended , the body is not for fornication , but , for the Lord , that is , for the Lords use and service ; and the Lord is for the body , that is , for the good and salvation of the body . Such is the wonderfull goodnesse of God , that looke in whatsoever we are for him , he is for us ; As our bodyes are for the Lords service as well as our soules , so the Lord is for the good of our bodyes , as well as for the good of our soules . And therefore our bodyes ought to be imployed for his Glory in every thing . The second argument is taken from the resurrection ; God hath both raised up the Lord , and will also raise up us by his owne power , ( ver. 14. ) As if he had sayd , your bodyes shall be raised againe ; if they were to be lost in the dust , then it were no great matter how you did defile , and abuse them , but as God hath raised up the Lord , so he will raise you up . Seeing then God hath promised , and you are such as professe faith in that promise , that your bodyes shall be raised up out of the dust , to put on glory as a Garment in the last day , therefote in the meane time ( while your bodyes are in your keeping ) doe ye keepe your bodyes pure . Thirdly , He argues thus with the beleeving Corinthians , ( v. 15th ) Know ye not that your bodyos are the members of Christ ; not onely is the soule of a beleever a member of Christ , but his body too , yet it is not properly eyther the body or the soule that is a member of Christ , but the person ; for the union is made between Christ and the person of a beleever , consisting of soule and body . But thus the Apostle argues , Know ye not that your bodyes are the members of Christ , shall I then take the members of Christ , and make them members of an harlot , God forbid . What! will ye dispose the members of Christ to so base a use ? will ye who prefesse , your selves joyned to Christ , condiscend to such a base conjunction ? And hence he expostulates at the 16th and 17th verses , What ? know ye not that he which is joyned to an harlot is one body for two , saith he , shall be one flesh , ( They who abuse marriage , are as the marryed , The Adulterer and the harlot are one flesh as well as the husband and the wife ) but he that is joyned to the Lord ( by faith and love ) is one spirit ; He hath a neerer and a more noble union then that of flesh , and therefore he ought to maintame the hight of honour and purity , both in minde and body ; and as he is one Spirit with the Lord , so to make it good that he is guided and governed by one Spirit , and that The holy One. We have a fourth argument at the 18 ●h verse , Flee fornication , why so ? The reason is added , every sin that a man doth is without the body , but he that committeth fornication , sinneth against his owne body . But are all other sins without the body ? I answer ; first , other sinnes have the body as an instrument for the committing of them ; if a man steale , the body is an instrument , if a man commit murther , the body is an instrument , but in this sin the body is more instrumentall then in other sins , the body is cheifely instrumentall , in this sin ; so that comparatively to this , every sin that a man doth is without the body . And therefore this sin is more against the body then other sins are . Againe secondly , when the Apostle saith , every sin is without the body , he is to be understood of those sinnes which are externall , otherwise every sin that a man commits is not without the body , there are a thousand acts of sin that are done within the body , or in the soule , envy , wrath , malice , are sinnes within the body , being bred and acted in the Spirit . But we may say of every sin which is externall , ( about which the discourse there is ) that comparatively to this sin of adultery & fornication , it is without the body . I answer , thirdly , The body is not onely the instrument of this sin , but the object of it also ; for the uncleane person doth not onely sin with his body , but he sins against his body ; Adultery leaves that blot and brand of ignominy and basenes upon the body , which no other sin doth , making it the member of a harlot , as was toucht before , and degrading it from that excellent honour whereunto God advanced it , even in a Naturall consideration , much more degrading it from that honour , whereuntor God hath advanced it in a spirituall consideration . And as that was the Apostles third Argument , so , upon another relation of the bodyes of beleevers , he makes his 5th argument , which is layd downe at the 19th verse ; What ? know you not that your body is the Temple of the Holy-Ghost , which is in you , which ye have of God , and ye are not your owne ; As if he had sayd , A Temple is a holy and sacred thing , and will ye defile the Temple of the Holy-Ghost ? The Jewes , how angry were they ? what an uproar did they make , when they thought Paul had brought Greeks into the Temple , who by the law were looked upon as prophane persons , and so not to be admitted to come there ; they cry out , This is the man that hath polluted this holy place ( Acts 21.28 . ) Much more may it be urged upon Gospel-professors , what ! commit such a sin as this ? what ! pollute the Temple of God ? Know ye not ( which every beleever is bound to know ) that your body is the Temple of the Holy-Ghost as well as the soule . The last argument concludes the 19th verse , and is prosecuted in the 20 h ; Ye are not your owne , for ye are bought with a price , therefore glorifie God in your body , and in your spirit which are Gods . Redemption is a strong engagement , ye are bought , and dearely payd for , ye are bought with a price , ye are not your owne . Some ( who take liberty in this sin ) would excuse themselves by the contrary argument . Our bodyes ( say they ) are our owne , and we may doe what we will with our owne . No , sayth the Apostle , ye are bought with a price , ye are not your owne ; ye have your bodies of God , in their natural constitution , It is he who hath made us ( in that capacity ) and not we our selves ( Psal. 100.3 . ) and ye are not your owne ; for ye are redeemed or bought with a price , both body and soule . Yee are bought out of your owne hands , as well as out of the hand of divine justice and displeasure . The Apostle speaks especially to beleevers ; For though it be a truth concerning all , whether beleevers , or unbeleevers , that they are not their owne , none of the sons of men are their owne , God hath a right to them by creation , as also by his continuall providence , provision , and preservation , yet beleevers or the redeemed in a speciall manner , are not their owne , and therefore they ought above others to glorifie God in their body and in their spirit which are Gods . Having thus opened several Scripture grounds and arguments to demonstrate the soulenes and filthines of this sin of Adultery , which is the generall subject of this verse ; I shall now proceed in the exposition of particulars in it .

The eye also of the adulterer waiteth &c.

The word , also , referres to the murderer spoken of in the former verse ; implying , that the Adulterer and he , though their sins are very different , yet agree much in taking their opportunities of sinning . How contrary soever sinners are in their particular practice , yet they have all one common principle and Spirit . The Murderer and the Adulterer are alike desierous of privacy . They both love darkenes rather then light , or that which is neyther , Twilight . Jeb seemes to speake of a man , that is no novice , but of one long verst and practiced in this way of wickednesse . Oculus Adulteri , i. e. ipse Adulter . The eye also of the adulterer waiteth , that is , the adulterer himselfe waiteth . Job doth not say , the Adulterer waiteth , but the eye of the Adulterer waiteth , because the eye is much in adultery ; The eye hath so great a share in that sin , In re amatoria oculi sunt lenones , prima amoris via . Lucian : Amoris principium . Plato . Amoris sedes . Philostr : Nihil in oculis est quod non sit lascivum & petulans , nihil in oculorum pupilla in esse dicas , quam amicam , cum potiri non possunt , saltem conspectu se sanunt . that the whole sin is here charged upon the eye . The Apostle Peter ( 2 Pet. 2.14 . ) speakes of a generation of evill men , having their eyes full of adultery , or ( as the Greeke Original hath it with much Emphasis ) full of an Adultenesse . As if he had sayd ; they are persons so given up to uncleanenes , that they have no desire to see any body with their eyes but an Adulteresse , nor is any thing else to be seene in their eyes but Adultery . They are as impudent as they are uncleane , letting out the Adultery which is in their hearts at their eyes , not caring who sees it . Adultery is seated in the heart , there 's the fountaine of it ( Math. 15.19 . ) Out of the heart proceed evill thoughts , murthers , adulteries , fornications , thefts , false witnesse , blasphemy ; Adultery comes out of the heart , but 't is first seene in the eye , yea the eye often gives the first occasion of it to the heart . ( Math. 5.28 . ) Whosoever looketh upon a woman to lust after her , hath committed adultery with her already in his heart . Wanton love usually ascends by these five steps : First , the eye sees ; secondly , the heart desires ; thirdly , the thoughts are plotting and contriving how to attaine what is desiered ; fourthly , there is hope to attaine what is plotted , and , fifthly , there is joy and delight in the attainement of what was hoped . Thus usually the eye gives the occasion and leads the dance in all the meetings of vanity . The Ancient Moralist ( in his booke of the long-comming revenges of God ) makes report that one Apollidorus being in a dreame saw his owne skin pull'd off by a barbarous Scythian , Plutarchus de sera numinis vindicta . who then presently threw him into a chaldron of boileing water , where being tormented his heart whispered to him , I am the cause of all this . The heart is the cause of punishment and misery , remotely , because nextly it is the cause of sin , especially of this sin of Adultery , yet as the heart doth sometimes set the eye a worke to finde out objects , so the eye meeting with objects sets the heart aworke , yea it sets the heart a fire , or all in a flame with vaine desires and adulterous lustings . The eyes of some looke out continually for the fuel of those secret fires , and the eyes of others meete with it unlooked for . A good mans eye may meete with a vaine object , but his eye doth not goe out to seeke or waite for it . Against such active wickednes Job professed while he sayd ( Chap. 31.1 . ) I have made a covenant with mine eyes , &c. A godly mans eye hath somewhat else to waite upon , then such ensnaring objects . And the Psalmist tells us upon what the Godly mans eye waites ( Psal. 123.2 . ) Behold as the eyes of servants looke unto the hand of their Masters , &c. so our eyes waite upon the Lord our God untill he have mercy upon us . The eye of a Godly man waiteth to receive Good , and the eye of a wicked man waiteth to doe evill . The Adulterer hath a waiteing eye , and this waiteing notes three things .

First , That the Adulterer is very diligent , and intentive to attaine his purpose ; he that waites is more then awake ; He is not onely awake but watchfull ; both these are put together ( Pro. 8.34 . ) where the diligence of the Saints is spoken of in their waiteing upon Christ in his appointments ; Blessed is the man that heareth me , watching daily at my gates , waiteing at the posts of my doores ; they who waite at the posts of wisdome , that is , of Christ , watch also at his gates ; they watch there , and they waite there . It is possible for a man to watch , as watching is onely opposed to sleeping , & yet not to waite , that is , not to be diligent or attentive upon any busienes , but he that watcheth , as watching is opposed to Idling , he is alwayes waiting as long as watching , and he cannot but be watching , who is indeed waiting . Thus the Adulterer takes much paines to obtaine his forbidden pleasures , his eye waiteth and watcheth , he is a diligent servant or slave rather to his lust ; every man that commits sin , is a servant to sin , and every servant must waite ; it is the duty of a servant to waite for his Lord , the adulterer waites upon his lust as upon his Lord , every lust would be waited upon as a Lord . Saints watch at wisedomes gates , and waite like servants at her posts to know her pleasure . Adulterers watch at whoredomes gates , and at her posts they waite for sinfull pleasures .

Secondly , To waite , implyeth the exercise of much patience ; he that waiteth , expects long , he must expect and stay till the opportunity comes , Even the wicked have patience , upon hopes of injoyment ; And shall not the Godly ? It may shame the Godly out of their impatience and loathnes to waite for an answer of prayer from God , when they heare that The husband-man waiteth for the precious fruit of the earth , and hath long patience for it , untill he receave the early and the latter raine ( Jam : 5.7 . ) But it may shame them much more out of all their impatience in waiting for good things from God , when they heare that the Adulterer waiteth for the whorish woman , and hath long patience , till he receave his longing .

Thirdly , Waiteing implyeth the Adulterers fixednesse in and resolvednesse to sinne , his eye waiteth ; he doth not sin by a sudden glance of his eye , or upon a vehement gust of temptation , or upon an unthought of hurry of wanton passions , but he sins deliberately , and ( as it were ) in coole blood . He waiteth for and watcheth his season , he is serious and studious about his wickednes .

Hence note .

A wicked man sinnes with resolution .

He that waiteth to doe any thing , hath a resolution to doe it . A Godly man sins , but he doth not waite to sin ; or if at any time he doe so , he at that time acts the wicked mans part in the godly mans state , and so upon a strong temptation Godly men have done . But usually he is a wicked man ( as to his state ) that waites for a temptation . Afflictions waite every where for a godly man ( as Paul spake of himselfe , Acts 20.23 . ) and so also doe Temptations . But the ungodly are every where waiteing for temptations . They are not surprised , or taken unawares , by a sin , but they are resolved to take their first opportunity of sinning . What a godly man sayth ( when he is in a right frame ) in reference to the wayes of holynes ( Psal. 108.1 . ) O God my heart is prepared or fixed ; A godly man doth not good upon a sudden , or by chance ( as we say ) but he sets himselfe to it , his heart is fixed or prepared , and his face is set heaven-ward , or for heavenly duties . So Daniel spake of himselfe ( Dan. 9.3 . ) I set my face unto the Lord God to seeke by prayer and supplications , and as a godly man is in the wayes of God , so the wayes of God are in him . Thus David describes him ( Psal. 84.5 . ) Blessed is the man whose strength is in thee , in whose heart are the wayes of them , that is , the wayes which Godly men walke in , and they are the wayes of God . Now as this is the true state of godlinesse when the heart is in it and prepared for it , so the true state of wickednesse is , when a mans heart is in it and prepared for it . This is the proper character of a wicked man . The eye of the Adulterer waiteth for the twilight .

Every word hath weight in it , the twilight is the Adulterers season ; It is not sayd , he waites for the night , or for the day , but he waiteth for the twilight , which is neither day nor night , but between both . We have such a description of time in reference to the mixt and uncertaine state of things ( Zach. 14.6 , 7. ) And it shall come to passe in that day , that the light shall not be cleare nor darke ; But it shall be one day which shall be knowne to the Lord , not day nor night . Such a thing is Twilight , it is neyther cleare nor darke , neyther day nor night , but between both . There is a twofold twilight ; first , the morning twilight ; and , secondly , Diluculum . Crepusculū . the evening twilight ; the morning twilight begins when the night ends , the evening twilight begins when the day ends . The Latines have two distinct words to expresse these distinct twilights by , but our language is not so well stored , and therefore we must distinguish them by the matter spoken of , or the scope of the speaker . Thus here , when 't is sayd in the text , he waiteth for the twilight , we are to understand it of the evening twilight , not for the morning twilight , and the reason is , because the morning twilight is not for the adulterers turne or purpose , for then the light prevailes upon the darkness , but it is the evening twilight , for then darkness prevailes upon the light . And that this is the Adulterers twilight is cleare ( Prov. 7. v. 6 , 7 , 8 , 9. Nox et tenebrae administrae sunt impijs suarum libidinum . Ipsa nox alioquin caeca infandarum tamen libidinū oculatus testis est . ) At the window of my house ( saith Solomon ) I looked through the casement , and behold among the simple ones , I discerned among the youths , a man voyd of understanding , passing by the way to her house , and he went neere her corner , in the twilight in the evening ( or ) in the evening of the day , in the blacke and darke night . And behold there met him a woman with the attire of a harlot , &c. His eye waited for the twilight , and in the twilight he was taken .

Hence note .

The doing of evill hath its proper seasons , as well as the doing of good .

Though sin be never in season , yet it hath some times which are more seasonable for it ; to sin is never in season , as to the lawfullnesse of committing it , but sin hath its seasons as to the conveniency of committing it . The Adulterer takes his season , he waiteth for the twilight . Whence note secondly .

Evill men are very carefull to hit their seasons for the doing of evill .

It were desireable that the godly were as carefull to hit their seasons , and take their times , as the ungodly are . To every thing ( saith the Preacher , Eccl: 3.1 . ) there is a season and a time for every purpose under the Sunne . And because it is so ( saith the same Preacher , Eccl: 8.6 . ) The misery of man is great upon him . But why doth this make the misery of man great upon him ? I answer , The reason of this misery upon man , is not because there is a season , but because eyther of his ignorance or negligence to find it . There are a thousand wayes to misse a season , and but one to hit it ; And were there as many wayes to hit as to misse , it were a thousand to one but man would misse rather then hit ; and therefore the misery of man is great upon him , Because if once he misse his season , it cannot be recovered , and then he must needs be miserable . Good men are miserable ( as to some cases ) because they are often so carelesse to hit their season of doing good , and doe so often misse it , notwithstanding all their care . Wicked men are for ever miserable , because they are so carefull not to misse their season of doing evill , and doe so often hit it . The eye of the Adulterer waiteth for the twilight , and he seldome ( as to his own end ) waites in vaine . But why is he so greedy for the twilight ? The next words say why , where he brought in Saying , no eye shall see me .

Where sayth he this ? he sayth it in his heart , this is his discourse in his owne breast ; and to whom sayth he this ? he sayth it to himselfe , there is a dialogue between the Adulterer and his owne heart , and thus he concludes , I will waite for the twilight , and then no eye shall see me . And when he sayth , no eye shall see me , his meaning is , There is not any eye that shall see me . Thus he playes the foole at All 's hid .

Yet further , this no eye may have a threefold reference .

First , No eye of common men shall see me , I will doe this in secret , I will have such a cover of darknesse over me , that my neighbours and friends shall not be able to take any notice of mee .

Secondly , No eye , may referre to men in chiefe , that is , Verba quae sequuntur exigunt ut ista de Magistratus justitiaeque ministris intelligantur . Bold : Quisquis aut officio aut quovis alio modo super alios inspicit , actusque eorum observat vocatur oculus . no eye of the Magistrate , nor of any Minister of Justice shall see me . Magistrates are the eyes of a Nation , they should overlooke all places , eyther by themselves or their Officers , to observe what is done . As the adulterers eye watcheth , so there should be an eye of Justice watching to catch Adulterers . Some interpret this Text , especially of the adulterers hope , or selfe-perswasion that he shall escape the eye or knowledge of the Magistrate , who is appointed to oversee the manners of that people over whom he is placed , and to be a terror , yea a Minister of vengeance to them that doe evill ; for he beareth not the sword in vaine ( Rom. 13.3 , 4. ) Magistrates should so much marke and eye the state of a people , that they are called eyes in Scripture ( Isa. 29.10 . ) For the Lord hath powred out upon you the spirit of deepe sleepe , and hath closed your eyes ( what or who are those eyes ? the next words enforme us ) the Prophets and Rulers , the seers hath he covered . The Hebrew word which we render rulers is heads ; Rulers are the heads of a people , and what is a head without eyes , or having its eyes covered . God did not cover the eyes which were in the peoples personal heads , but he covered the eyes which were in their publicke heads . He hath closed your eyes , that is , those that should be as heads and eyes to you , your Prophets and your rulers . Thus also say some , Government is expressed by an eye ( Deut. 33.28 . ) Israel then shall dwell in safety alone , Fons vel oculus Jacob suum imperium habebit in terra Canaan . Bold : Apud persarum reges . quidam fuerunt qui dicebantur oculi & aures . Zenoph . the fountaine of Jacob shall be upon a land of corne and wine , also his heaven shall drop dew . That which we translate the fountaine of Jacob , others render as well , and as truely from the Original , the eye of Jacob , that is , ( say they ) the Magistracy , the ruling power , as if he had sayd , as the people of Israel in generall shall dwell in safety , so their eye , their government or their Governours in speciall shall be blessed with plenty , they shall be upon a land of corne and wine . It hath been observed also in antiquity , that great Princes had certaine men in office whom they called their eyes . Princes have their eyes and eares in every place , that is , their Officers . Thus we may expound this Text , the Adulterer sayth , No eye shall see me . The ruling or Magistraticall eye shall not see me and if what I doe be not seene by that eye ( let others see what they will , and say what they please ) I shall not suffer at all for what I doe ; and then all 's well , that 's as much as I care for . And here we may note , That , As some Adulterers have their eyes abroad , that is , agents to espy out Beauties for them . So most of them ( if not all ) are afraid of the eyes of others .

Thirdly , No eye shall see me , that is , not the eye of God ; God himselfe shall not see me . Thus the adulterer hopes to hide his sin from his eye who is indeed all eye , Homines latere cupiens Dei oculum non timeus . and whose eye is over all . Thus the adulterer supposeth himselfe under such a vayl of darknes , that he is free not onely from the eye of men on earth , and from the eye of those who are gods upon earth , but even from the eye of the God of heaven .

Hence observe .

First , A sinner is full of vaine presumption .

He presumes that the sin which he commits against the light of his owne conscience , shall never come to light ; he presumes that the sin which he commits in his owne eye , shall not come to the eye of others . I have elsewhere noted this ignorant confidence of carnal men , and onely name it here .

Secondly , Note .

It is not the act of sin , but the discovery of it which a wicked man feareth .

He cares not what wickednesse he doth , so he may goe unseene ; a godly man is afraid of doing evill , though he could doe it with greatest secrecy , or under the darkest cover : he is afraid to doe evill , because of the evill and unrighteousnesse of it , because of the pollution , and unanswerablenesse of it , both to his owne duty , and the goodnesse of God to him ; but it is the discovery not the iniquity of his worke , which the hypocrite feareth .

Thirdly , As the eye is taken for the eye of the Magistrate .

Observe .

That it is the punishment of sin at which a wicked man is troubled , he is not troubled at the sin it selfe .

'T is the consequence of sin , not the nature of it , the smart of sin , and not the filth of it , which the wicked would avoyd .

Lastly , As no eye is exclusive also to the eye of God .

Note .

Wicked men presume that their sins are secret even to God himselfe .

They thinke , sure , God can see no further , nor no better then man ; And so they have hopes to hide themselves , not onely from the eyes of men , but from the eyes of God , as we may see plainly ( Jere. 23.23 . ) Can any hide himselfe in secret places , that I shall not see him , saith the Lord ; This question , can any ? shews that some had flattered themselves into such a conclusion , that they could so hide themselves in secret places , that God could not see them . The holy Psalmist sayd ( Psal. 139.12 . ) The darknesse hideth not from thee , but the night shineth as the day , the darknesse and the light to thee are both alike . But a wicked man sayth , the darknesse hideth from thee , the night is night to thee . O what beggerly apprehensions have men of God! As if he whose eyes are ten thousand times brighter then the Sunne , could not see without Sunlight , or as if he could not see but in the light , who made the light . Vanus est qui purat se in tenebris esse tutum , cum lucem vitare non possit , quae lucet in tenebris & tenebrae eam non comprehenderunt . Ambros : Naturalists say of those living creatures which have fiery eyes , that they can see as well in the darke as in the light , the reason is , because they see not by taking in the species of the object into the eye , but by sending out a light from their own eye upon the object . God hath fiery eyes indeed ; he needs no outward light to see by who is nothing else but light . Vaine sinner , what can be darknes to him , who is light , and in whom there is no darkenes at all ? There is nothing doth more argue the blindnes of a sinner , then this simple saying of his , No eye seeth me , unlesse it be that simple practice of his which he useth to the same purpose , and which is discovered ( as his last shift ) in the last words of this verse .

And he disguiseth his face .

The Hebrew is , He setteth his face into a secret ; he muffles himselfe , he changeth his habit , he puts on a visard ; harlots were wont to disguise themselves ( Gen. 39.14 . ) when Tamar tooke upon her the habit of an harlot , the Text saith , She put on a disguise ; so here the Adulterer puts on a disguise , he puts a cozzening face upon his face , and then thinkes , that though he be seene , yet he cannot be discerned , and that , though some may see where he is , yet none shall see who he is , He disguiseth his face . One would have thought that being in the twilight , and the darkenes of the night ready to compasse him about , that no eye could see him , he should not need to have put on a visard or a muffler , yet he doth so , he puts a disguise upon his face .

Which may teach us ▪ That when a man doth ill , he never thinks he is safe , or secret enough .

When a mans conscience tells him he sins , he would not have any other tell him so too . The Adulterer feares twilight is too light for him , and therefore while the naturall darkenes is so imperfect , he puts his face into perfect artificiall darkenes . Job yet proceeds to shew this cowardly temper of sinners in their feare to be seene , eyther by a further discovery of the same sort of sinners , or of another sort , in the same frame .

Vers. 16. In the darke they dig through houses which they have marked for themselves in the day time , they know not the light .

We have all along the words , and the works of darknesse ; In the darke , they dig through houses ; The question is , who are here meant by these diggers ; some understand the verse of the adulterer ; And whereas he speaks here in the plurall number , and before in the singular ; 't is frequent in Scripture ( say they ) to vary the number while the same subject is continued . And that while he saith , They , the meaning is One and All of them are bent and apt enough to doe thus . But is digging through houses the worke of an Adulterer ? In answer to this , it hath been storyed and remembred , that Adulterers have used such boysterous practices to come at their unlawfull pleasures ; Haec domorum perfossia , non ad latrocinia nocturna , sed ad turpes artes penetrandi in alienas domos manifestè pertinet . Pined : they have digged through houses to make private passages that they might not be discovered when they came to , or when they departed from their lovers . It hath been commonly sayd that hunger will break through stone walls , and 't is a truth that wantonnes will doe so too . Some have been so mad upon their lusts , that if they could not finde a way , they would make one to meete with their paramours . Upon this consideration we may fayrely enterpret this verse ( as the former ) concerning the Adulterer .

But I rather conceive that this 16th verse containes a description of another sort of sinners , Theeves or Robbers . Because , Ego libentius haec de latronibus quam de Adulteris caperem ; Quia hoc latrones saepe faciunt , Adulte●i non nisi per quam raro . Sanct: though it be true , that Adulterers doe sometimes digge through houses , yet this is both more frequently and more properly the busienes of Theeves . Another reason to perswade this understanding of the present Text may be , because so we have a fuller and more particular enumeration of several sorts of sin and sinners .

In the darke they dig through houses .

To dig through houses , is the worke of a theife . And thus Christ speakes of the theife ( Luk. 12.39 . ) And this know that if the good man of the house had knowne what houre the theife would have come , he would have watched , and not have suffered his house to have been broken through . Jacob sayth of Simeon and Levi ( Gen. 49.6 . ) In their anger they digged thorow a wall . Some breake thorow walls for want , or in covetousnesse to rob and steale , others for anger and in wrath to kill and destroy . They dig thorow houses , Which they had marked for themselves in the day time .

See the method and cunning of these robbers ; here are three poynts of their sinfull skill . First ; they marke houses ; the word signifies , to marke with a seale ; as if they did put their seale upon other mens houses for their owne use . Theeves goe abroad in the day time to espy where they may commit a robbery with best advantage , and they set their marke upon such houses as they resolve to rob ; or , which I rather take to be the meaning , they diligently observe the strength of the house , the wayes to the house , what company is in the house , where they may with most ease and advantage breake into the house . All this they doe in the day by way of preparation , and in the darke they put their purposes into execution ; In the darke they digge through houses which they had marked in the day .

Hence note .

Sinners would make sure worke , they would not misse .

And therefore they eyther set their marke upon a house , or exactly marke it . O how witty , and how cunning men are to doe mischiefe !

Secondly , Whereas they went from Towne to Towne , and any house they saw and liked , they marked it for themselves .

Learne .

An unjust person makes every thing his owne , if he can come by it , if he can but get it .

He sayth of another mans house , this is mine , I will fill my own house with the spoyle and plunder of this .

Thirdly , The theife marked houses In the day time .

He digged through them in the night , but he made use of the day ; he would not breake open a house in the day , but had somewhat to doe towards the breaking open of a house in the day , he marked it in the day .

Hence note .

That time which suites not one wicked purpose , may suite another .

The theife makes use of all times , he makes use of the day to marke houses , and of the night to digge them through . He is carefull to take his time ; to doe the worke of the day upon the day , and the worke of the night , in the night .

They know not the light .

But why doth Job adde this ? sayd he not before , that they marked houses for themselves in the day ? How then doth he say , They know not the light .

Knowing is not meant of a bare act of knowledge , as if they knew not when it was light , and when it was darke , or as if they knew not the nature of light , what kinde of creature it is . But , not to know , is not to affect ; They know not the light , that is , they care not , they love not the light . In which sence words of knowledge are often used in Scripture . ( Nah. 1.7 . ) The Lord knoweth the soule that trusteth in him . The Lord knows those that doe not trust in him , he knows those that are unbeleiveing as well as those that beleive in a way of discerning who they are ; but he knows the soule that trusteth in him , in a way of loving and approveing him ; Non nosse lucem est non ama●e . so here , They know not the light , that is , they have no love to the light , no delight in the light , they care not for the light . But it may be objected ; It should seeme these men cared for the light , and liked it well , for they made much use of it ; In the day they marked houses . I answer , When Job sayth , They know not the light , we may restraine it to one part of their busienes , and that the maine , Their digging through houses ; for this purpose ( which was their principall purpose ) they knew not the light , that is , they neyther loved nor liked the light , darkenes was more welcome to them . I shall not give any notes from these words here , having before ( especially at the 12th verse , where it is sayd , They are such as rebel against the light , they know not the wayes of it , &c. ) been somewhat large upon the same subject ; As also because the next verse is but a further illustration and enforcement of these words .

Vers. 17. For the morning is to them even as the shaddow of death , if one know them they are in the terrours of the shaddow of death .

This verse gives a reason , why these theives tooke the night for their worke ; or it is an exposition of what was last sayd , They know not the light .

The text may be read thus out of the Original , Vmbra mortis i. e. tam terribilis ut aliquem enecare potest . Genitivus effecti . Pisc : Cum venit mane venit umbra , dictum acutè propter speciem contradictionis . As soone as it is morning the shaddow of death comes upon them . This Hebraisme the shaddow of death , hath been opened at the 5th verse of the third Chapter , whether I referre the reader . In this place , it onely imports thus much in General , That these wicked men did equally feare the morning as death it selfe ; they were surprised with feare , as soone as surprised with light . What is the reason of it , why doth the adulterer feare the morning , and why doth the theife feare the morning ? they doe so upon these three considerations .

First , Lest they should be hindred in their wicked workes ; secondly , lest their wicked workes should be discerned ; thirdly , lest their wicked workes should be punished , for these reasons they hate the light , and the morning is to them as the shaddow of death .

Hence observe .

That good things even the best things are a trouble to wicked men .

Sin makes good things evill to us , and pleasant things troublesome to us . What a pleasant thing is the light ? How beautifull are the eyelids of the morning ? yet light is a trouble , and the morning a burden to wicked men . And if natural light be a trouble to them , much more is moral and spirituall light . How doe they hate the morning of truth , the dawnings of divine knowledge ? These lights to life , these enlivening lights are to them as the shaddow of death . In how deplorable a condition are they to whom Good becomes evill , and that which good men rejoyce in , is to them an occasion of sorrow . The whole course of nature is out of frame to us , till we are set into a right frame by grace . We put light for darkenes and darkenes for light , till we our selves are brought out of darkenes into light . Nothing is good to us till we are made good , nor doth any thing please us , except sin or that which we use sinfully , till we please God . The very morning ( which gives a new life to all ) is to some as the shadow of death .

If one know them , they are in the terrours of the shaddow of death .

These words are but a further explication of the same thing , if one , that is , if any one , man , woman , or childe , as we say , know them , that is , take notice of them , in their wickednesse , or take notice of their wickednesse , they are ( as we say ) dead in the nest .

Cum agnoscit alius alium . Pisc : Others render the words thus , if they know one another , that is , if only so much of the light of the morning breakes forth , as serves them to see one anothers faces , they are afraid . So this phrase is used ( Ruth 3.14 . ) And shee lay at his feete untill the morning , and she rose up before one could know another , that is , before there was light enough to discerne each other . So these two readings , if one know them , or if they know one another , meete in the same General sence , their unwillingnes to be discovered at their worke ; if once there be light enough for these evill-workers to see themselves by , they then know they may also be seene by others ; And if one ( any one ) know them : They are in the terrours of the shaddow of death .

That is , they are troubled like them , who being ready to dye , are yet unwilling to dye ; when death stands at a mans bed-side , when death stands at his back ready to attach and apprehend him , ready to carry him away , while yet he is alltogether unwilling and unready to dye , O in what a terrour is he ? Just thus it is ( saith Job ) with those wicked men , they are not onely afraid to dye , but the terrours of the shadow of death are upon them , their terrour is such as men have when death over-shaddows them ; That 's the meaning of , They are in the terrours of the shadow of death .

A shaddow in Scripture is taken two wayes . First , properly , for that darknesse which is caused by the interposition of a thicke body , between us and the Sunne . Secondly , improperly or metaphorically , and so that is a shaddow which keepes off the heate of the Sunne , or the violence of the raine and winde ; and so by a trope any thing of defence is called a shadow . ( Judg. 9.9.15 . ) Come trust under my shadow ( sayd the bramble ) that is , put your selves under my protection . And againe ( Isa. 30.2 , 3. ) Therefore shall the strength of Pharaoh be your shame , and the trust in the shaddow ( or protection ) of Aegypt your confusion . So ( Isa. 49.2 . ) In the shadow of his hand hath he hid me . And ( Isa. 51.16 . ) I have covered thee in the shadow of my hand , as birds cover or shelter their young ones with their wings and feathers . Thus the Scripture speakes of a shadow . But what is the shadow of death ? It is first , the appearance of death ; secondly , the power of death . So the the meaning is ( as was touched before ) they are as much terrified , as if death appeared to them , as if the image of death passed before them in vision , or as if the power of it had taken hold of them to bring them prisoners to the grave .

If one know them , they are in the terrour of the shadow of death .

I have from the former words of this context , as also at the 12th verse taken occasion to observe , how troublesome both the light of the Sunne and the light of the minde are to evill men , and therefore I shall not stay upon any Instructions of that kinde here .

Yet forasmuch as not onely the Murderer and Adulterer , spoken of before , but the Theife spoken of here , are all for darkenes and concealement .

Observe .

First , That sinners have a secret conviction upon themselves , that what they doe is not good .

They draw up their own enditement , and condemne themselves before God doth . They would rocke conscience asleepe , but they cannot , they would blind it , but they cannot . This their delight in darknesse , both outward and inward , is a plaine demonstration that they know their deedes are evill . Christ sayth as much ( Joh. 3.20 , 21. ) Every one that doth evill hateth the light , neither cometh to the light , lest his deeds should be reproved . No man feares his deeds will be reproved , but he that suspects at least , that his deeds are his faults , and his actings his transgressings ; for as it followes , He that doth truth ( that is , who acts according to the truth ) cometh to the light . He that doth good , or truth indeed , yea he who is but perswaded that he doth so , cares not who sees him ; some are ambitious to be seene while they doe so , and though any should be so modest that they doe not desire to be seene while they doe so , yet no man that doth so is affrayd to be seene ; and usually such come to the light , to the light of other mens knowledge , and they would come further into the light of their own knowledg ; such are free to come to light of all sorts , that their deeds may be made manifest , that they are wrought in God ; when a man comes to the light , he gives a fayre evidence that his workes are wrought in God , how ever it argues both that he desires they should be such as are wrought in God , as also that he is willing they should come to the tryall , whether they are wrought in God or no , that is , whether they be so wrought , as if God did worke in him , or whether there be any appearance in them that he hath wrought them in the light and love , in the strength and helpe of God . Now as when a man comes willingly to the light , it shewes that he hath an honest perswasion in his breast , that his workes are good . So when we see any seeking corners and shunning the light by which others may see them , or that light by which they may see themselves , this shews that they have a troublesome conviction upon their consciences , that their workes are so farre from being wrought in God , that they are wrought against God , that is , against his mind and will . This , the Apostle teacheth in the example of the old Gentiles ( Rom. 2.15 . ) They shew the worke of the Law written in their hearts , their conscience bearing them witnesse , and their thoughts in the meane while accusing or excusing one another . Were there not an unextinguishable light in nature , by which even a natural man may have some glimmerings of and discernings between good and evill , he would no more avoyd the sight of others when he doth evill , then when he doth good . And seeing he thus naturally avoydes the view and sight of all men when he doth evill ; This doth more then intimate that there is a Judge above nature , who , without respect of persons , will reward every man according to his workes . Conscience is Gods Deputy in man , and what that ( being rightly enformed ) doth in man , God will doe too . Wee are so assured by the Apostle John ( 1 Joh. 3.21 . ) If our heart condemne us , God is greater then our heart , and knoweth all things ; As if he had sayd , this is an argument that there is a God to condemn , because the heart condemnes ; For God is greater then the heart . God is the supreame Judge , the infallible Judge , the heart is but an under-officer unto him . Why should the heart of a man smite him ? why should he be troubled when he hath done evill ? why should he be so troubled to be seene in doing evill ? were it not that there is a God , who judgeth both the hearts and wayes of men ; While the foole saith in his heart there is no God , ( Psal. 14.1 . ) the heart of a foole sayth there is a God : while he saith in his heart there is no God to see my sin , his heart saith to him , cover thy sin , that it may not be seene ; and what English can we make of this saying of his heart , but this , There is a God . For though Job spake here of such grosse sinners as have reason enough to hide themselves and their doings from the eyes of men , lest they should bring them both to shame and punishment , yet even those sinners are fearefull to have their sins discovered , who need not feare any punishment but from the hand of God .

Secondly , Observe .

Sin befools the sinner , or sinners are very foolish .

They are glad if they can escape the eye of man , when as their sins are alwayes under the eye of God . What is the eye from which darknesse can hide us , to that eye which seeth through darkenes ? If one see them ( saith the text ) they are in the terrors of the shadow of death , and yet they are not terrifyed that One seeth them . That One seeth them alwayes who is more then all men , and yet they are satisfyed if they are not seene of men . That which they would not doe if a little childe did see them , they dare doe though the Great God of heaven and earth see them . What the Prophet speakes of feare in reference to suffering , wee may say much more of feare in reference to sinning , ( Isa. 51.12 , 13. ) Who art thou , that thou shouldst be afraid of a man that shall dye , and forgettest the Lord thy Creator ? Who art thou ? surely thou art so far from being a Godly man , that thou art lesse then a man , in this thing , even a foole , and a beast . What ? doest thou feare to sin in the presence of a man , or when a man , who shall dye seeth thee , and forgettest that the Lord thy maker seeth thee ? that he seeth thee who hath stretched forth the heavens , and laid the foundations of the earth . Well might the Apostle ( 2 Thes. 3.2 . ) joyne these two together , unreasonable and wicked men , and give the reason of both in the words which follow , for all men have not faith . Where there is no faith , there is much wickednesse , and he who is much in wickednesse , is nothing in reason . Faith is above reason , but not against it ; wickednesse is not onely below reason , but quite against it . They who act against that rule which is given by God to man , act also against that reason which is given by God to man . No man acts so much against faith , as he who doth not beleeve that God seeth him in all his actings , nor doth any man act more against reason , then he who beleeveth that God seeth him , and yet is more afraid to be seene of men , then he is to be seene of God .

JOB , CHAP. 24. Vers. 18.

He is swift as the waters , his portion is Cursed in the earth : he beholdeth not the way of the Vineyards .

THere are foure Apprehensions concerning the general scope of these words .

First , Job is conceived here describing a fourth sort of wicked men , or the same men acting a fourth sort of wickednes ; for having ( as hath been shewed from the former words ) first drawne out the doings of the murtherer , and secondly , of the Adulterer , and thirdly , of the theife at land digging through houses , he in the fourth place ( as some Interpret the text ) proceeds to discover the Pyrate , who is a theife upon the water , a Sea-theife ; He is swift as the waters , or , he is swift upon the waters : The letter of the Hebrew , is , He is swift upon the faces of the waters , he moves in , and upon all waters . It is usuall in Scripture to call the outward part of any thing , the face of it , as the face of the heavens , is that part of the heavens which doth outwardly appeare to us , or is next to our eye . O ye hypocrites ( sayth Christ , Math. 16.3 . ) ye can discerne the face of the skie . So the face of the earth is the superficies , or upper part of the earth , and the face of the waters , is the upper part of the waters . The word in the text is plural , faces , he is swift upon the faces of the water ; that is , when he hath murtherd , committed Adultery , and robbed at land , when the Earth is weary of him , then he betakes himselfe to the Sea , and turnes Pyrate . There is a truth in this , Velocitêr man● se ad mare recipiunt . Vatab : Levis est ad n●tandum sive remigandū super faciens aquae . Targ : some men make such a progresse in wickednesse ; they try all trades of sin upon the earth , and then trade sinfully upon the water , defileing both earth and water , both sea and shoare , polluting all the Elements with their abominations . And in pursuance of this exposition the two other Clauses of the verse are thus expounded , Their portion is Cursed in the earth , that is , they who live at land Curse them when they are gone to Sea , fearing lest they should take their ships , & spoyl them of their goods by pyracy . And then , he beholdeth not the way of the vineyards , that is , he will come no more on shoare , he will not live at land : vineyards by a synecdoche of the part for the whole being put for any kinde of home or land possession , of which vineyards ( in many places ) are the chiefe ; he who lived by dressing and planting the earth , now takes another course of life , hee beholdeth not the way of the vineyards ; he will labour no more in a Country life , he will not get his liveing by the sweat of his face , but by the face of the waters . What cares he to get wine by dressing of vineyards , when he can get whole Shiploads of wine upon the waters . And having got a smatch of the sweetnes of robbing at Sea , he will worke no more aland . We have too much experience of it , that when a man hath once given himselfe up to stealing , he cannot abide labouring . He is better pleased with an easie life that is sinfull , then with an honest life that is painefull ; and because ease pleaseth him more then honesty , therefore he will not behold the way of the vineyards , nor the way of the Corne feilds , nor of the pasture grounds , Ad piratas referre divinare est ex proprio cerebro , cum hic tantum de infes●●toribus ag●orum mentio fiat , non navium aut maris . Pined : for all these are wayes of labour . But I shall not Insist upon this Interpretation , it may suffice onely to name it . And though , as to the thing it selfe , as also to the practice of many , this be a truth , yet it is scarsely probable , that Job had that practice in his eye .

Secondly , Wee may here conceave , that Job is describing the miserable and unsetled Condition of the murtherer , of the Adulterer , and of the Theife ; hee is swift upon the waters , or , swift as the waters ( say wee ) Mr Broughton renders , He is lighter then the face of the waters . The Hebrew particle serves eyther reading , as , or upon ; He is swift , or light upon the face of the waters , that is , he is as a light thing that swimmeth upon the face of the waters ; light things swim there , things which are of no worth , of no price , as strawes , or chips , or feathers , or the foame ( which is light and hoven ) swim upon the face of the water . Mr Broughton translates thus ; He is lighter then the face of the waters . The sence is the same , for as those things which swim upon the face of the waters are light , so also is the face of the waters . Every blast or puffe of winde moves and tosseth up the face of the waters .

Levitas pro velocitate sumitur , leve enim facile movetur & quod facile movetur velox est . He is swift , or , light upon the face of the waters .

The Hebrew word which we render , swift , in our translation signifieth also light ; because those things that are swift in motion , are light ; wee say of one that is slow paced , hee is heavie heel'd , and that he is a heavy man or that a heavy beast which is slow of foot ; all swift things are light . The meaning of this Interpretation is , that a wicked man is a Contemptible Creature ; what is hee when he hath done all those mischiefes before specifyed and walked to wearynes in all those sinfull wayes ? Proverbialis loquutio ad exprimendum aliquid quod flocci penditur & fere nihil est . Bold . Leves erunt ut res quae super aquas natant , fluctuabunt abibant , diffluent . The best account which we can give of him is this ; Hee is light , or as a light thing , upon the face of the water ; which is a Proverbiall speech to Expresse that which is nothing worth . Thus the destruction of the King of Samaria is expressed ( Hos: 10.7 . ) As for Samaria , her King is cut off as the foame upon the water , or ( as the Margin hath it ) upon the face of the water , that is , though he be a great King , yet he shall perish as a very light , and contemptible thing , even as a little foame and froth , or as a buble upon the water .

Hence observe .

Wickednes makes men Contemptible and vile , they are but as light things upon the water .

In the 21th of this booke ( v. 18. ) the wicked are sayd to be as stubble before the fire , and as Chaff before the whirle-winde . So ( David , Psal. 1.4 . ) speaking of the wicked in general , saith , They are like the chaffe which the wind driveth away . Stubble and chaffe are light things , and they are also worthles things ; what 's the stubble worth , or what the chaffe ? What is the chaffe to the wheat ? such are wicked men in comparison of the Godly . The Scripture doth even strive for Expressions ( as I may say ) to set forth the lightnes , the vanity , Indeed , the nullity , the non-entity , the nothingnes of men given up to their lusts . David ( Psal. 62.9 . ) speaking of them who trust in oppression , and become vaine in robberie , saith , they are vanity and a lye , and that to be layd in the ballance , they are alltogether lighter then vanity . And Solomon putting the tongue of a Godly man , and the heart of a wicked man together into the ballance , gives this determination between them ( Pro. 10.20 . ) The tongue of the just is as choyce silver , but the heart of the wicked is little worth . The heart is there taken in the highest sence , for the best thing that the wicked man hath ; for though where the heart is nought , it is the worst thing that a man hath , yet the sence of the proverbe is to shew that the best thing that a wicked man hath is of little worth , and therefore the instance is made in that which he accounts his chiefest treasure , his heart ; for by the heart , all that man hath within him , all the powers and faculties of the soule , with their best and richest furniture are understood ; all these saith Solomon in a wicked man are little worth ; so that take him at his best , and in his best , he is but trash , or as a trifle . Sin is a reproach both to persons and nations , as honour is a mans weight in the esteeme of others , so reproach abates his weight , & makes him light upon the balance . Since thou wast precious in mine eyes , thou wast honourable , saith God ( Isa. 43.4 . ) holynes adds honour and weight to our persons ; sin makes us light , and then we are lightest , when we make light of sin ; sin is a weight that presseth us downe , yet they who sin most , weigh least in the esteeme of God and of all good men . Sin will quickly sinke the soule like lead under water , even to the bottome of the water , yet the sinner is as a light thing that swims upon the top or face of the water . This is a profitable sence of the words .

Thirdly , Others expound these words , as a description of the wicked mans shifting and running from place to place for feare of pursuers ; or that being conscious to himselfe ; or selfe-condemned in his owne conscience , he is as the Lord threatned Cain ( Gen. 4.14 . ) a fugitive and a vagabond upon the earth : swift as the waters of a streame , which glide along and never stay in one place ; or he is upon the earth as a light thing upon the waters , continually moved and tossed up and downe . But I passe from this . And conclude

Fourthly , That wee may rather understand these words as a description of the spirit and temper of a wicked man in reference to his sinfull actings , or the fulfilling of his lusts ; Hee is swift or light as the water , or , as the light things upon the water , that is , hee is a man very unsetled , he is hurryed to and fro , there is no stability eyther in his wayes , or in his spirit ; He abides not in one place , nor doth he abide in one minde . He is full of Inconstancy , he is constant in nothing but in his unconstancy : and it must needs be so if we Consider ,

First , his lusts within . How can he but be swift as the water , who hath such windes blowing and striving in him . A carnal man is hurryed with stormes and tempests rising in his owne minde : as the winde tosseth and rolleth the waters of the Sea or light things upon the water , so the lusts of evill men toss and tumble them up and downe . Pride tosseth some , and Covetousnesse tosseth others , luxury and wantonnes tosse thousands into a thousand vanities , and sinful wayes , as the windes tosse the waves of the Sea ; Lusts are strong and boysterous , lusts are many and numerous , he that serveth any one of them is a slave to them all , and must goe upon their errand whethersoever they will send or rather hurry him .

Secondly , Carnal men must needs be swift as the water , or light upon the water , very unconstant and unsetled if we Consider the temptations that blow upon them from without . For though our owne lusts are temptations , and every man ( as the Apostle James saith , Chapter 1.14 . ) is tempted when he is drawne away of his owne lust , and enticed , yet our lusts also are tempted , or our lusts are drawne away and enticed by temptation . Man is apt enough to sin of himselfe alone , if once God leave him , but he is seldome left to himselfe alone to sin by the Devill ; and most usually he is tempted with a kinde of violence unto sinne ; his lusts ( which are a fire ) are blowne and kindled by Satans breath , and he is driven to doe evill by vehement blasts of temptation . Temptations blow upon Saints , they blow strongly upon them ; Satan breathes out a mighty wind to make them swift as the water unto sin ; but they have received a power to resist and stand fast . They are founded upon the rocke Jesus Christ ; Though the winde moves the water , yet it cannot move the rock : they that are founded upon Christ , are ( in their proporion ) firme as Christ himselfe is firme . 'T is true , Saints are many times grievously shaken with temptations ; but the wicked are tossed and overwhelmed by them . They are swift as the water , or as the lightest thing upon the face of the waters , when strongly moved by temptation . Dying Jacob called Reuben , his first-borne , unstable as water ( Gen. 49.4 . ) though wee will not number him among the wicked , yet hee did a very wicked act , and in reference to that , though he was a great man , and a Patriarke , the head of the Tribe , yet ( in reference to that act ) he received this Character , unstable as water . And if he was so unstable when hurryed by passion and temptation , how much more are meer wicked men so , when they meet with such temptations . For as they are not fixed in any thing that is good , as was touched at the 13 ●h verse , They know not the wayes of light , nor doe they abide in the pathes of it ( if at any time they stumble upon the doing of that which is right , yet they abide not in the doing of it ; they are light as the water , unstable and unsetled in all good wayes ) So though they are fixed ( as to the subject ) in doing that which is evill , yet they are extreamly tossed and swiftly moved , both to and in and after the doing of it .

Againe , As this similitude implyes The easines of evill men to be moved by temptation unto sinne , even as easily as water , or the lightest things upon the face of the water are moved by the winde . So it implyeth also their speedyness and activity in sinning . The water moves swiftly , sinners are like swift ships upon the water , they make speed to doe evill , or to trade upon any forbidden coast , but they are very sluggs to any thing that is good , or to trade upon any coast where they are bidden . A learned Interpreter insists much upon the emphasis of this Expression , to shew not onely the swiftnes , but the feircenes of a wicked mans spirit in sinning , hee is swift upon the face of those waters , and is carryed on with full sayles in sinning ; hee runs so swiftly and treads so lightly , that he might run even upon the surface of the water and not sinke . Those creatures which are very swift , leave little Impression behinde them ; they that goe slowly , tread heavy , and unlesse they be upon firme land , fall in . It is sayd in the 8th of Daniel ( v. 5th ) Concerning the hee-goate ( who represented Alexander the Great ) That he touched not the ground . Alexander was extreame swift in his Conquests , hee Conquered the world in as little time as another could have traveld over it . His motto was , Without delay ; or , I doe all by making no delay ; He was swift upon the face of the earth . De facilitate peccandi atque velocitate ad castandū , quamcūque sceleris occasionem intelligi posse videtur . Tam leviter in terra figunt pedem , ut etiam super aquas incedere passe videantur . Sanct: Thus wicked men are light upon the face of the water , that is , they are swift and fierce for the attayning of their sinfull ends , they run as nimbly at it , as if they could run upon the top of a corne feild , and never presse a straw , or as if they could run upon the water , and never wet their feete . By which hyperbolies the ancient Poets used to expresse the greatest celerity of motion . Wee have a proverbiall saying among us , which reacheth this swiftnes of a wicked man in sin ; He ( say we ) must needes run whom the Devill drives . There is no doubt but evill men are Divel-driven , yea Divel-ridden , he rides them with whip and spurre to the doing of his blacke worke , and therefore no wonder , if they are so swift and make such hast about it . That they make hast to doe it is too visible , and that they make more hast then good speed is as visible . For while they make hast to sin , they make hast also to the curse . As it follows in the next words .

Their portion is cursed in the earth .

Job spake in the singular number before , but here in the plural , He is swift &c. Their portion &c. His meaning ( I conceave ) may be this ; That , looke how many soever they be of them that are thus swift to sin , there 's not one of them shall be able to out-run the curse . They are swift as the water to doe evill , but the curse will be as swift as the winde to make them miserable .

Their portion is cursed .

The word signifieth any thing which falls to a man of right , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pars porti● , possessio . or is bestowed upon him for his lot or share .

First , that part or portion , which comes by way of Inheritance , is so expressed ( Gen. 31.14 . Deut. 12.12 . ) The Inheritance that a father gives his son is his portion .

Secondly , It signifies that part , share , or lot of food , which is given out to any man for his dayly provision . ( Deut. 18.8 . )

Thirdly , It notes that which is given to the poore by way of almes ( Eccl: 11.2 . ) Give a portion to seven , and also to eight ; ( that is , give to many ) for thou knowest not what evill shall be upon the earth . It is used also for a share , or distribution of the spoyle to each Souldier after a victory ( Gen. 14.24 . ) Aner , Eshcol , and Mamre , let them take their portion , sayd Abram to the King of Sodome , after he had rescued his Brother Lot and the captivated Kings . In this place the word is taken in the largest sence , as comprehending whatsoever they could call theirs , or was any way belonging to them ; So that when Job sayth , their portion is Cursed , his meaning is , all that they have is cursed . As they have sinned in all they did , so they are cursed in all they have . The Grace of God in the Gospel is compared to leven ( Math. 13.33 . ) which a woman tooke and hid in three pecks of meale , till the whole was levened . As the Grace of God both in regenerating and comforting runs through the whole man , Pulchra est in Hebraeo paranomasia vocū conjugatorum nam levis & maledictus ab eadem radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 oriuntur . Levificatio est maledictio . Pineds : so the curse of God like leven sowres the whole lumpe of man , it runs through all that a man is or hath .

Their portion is cursed .

There is an Elegant paranomasia in the Hebrew between these two words in the text , swift or light , and Cursed ; They being both represented by one radicall word , and the reason of it is , because those things that are light , or contemptible , are Cursed , or in a Cursed Condition . They that honour me ( saith the Lord , 1 Sam. 2.30 . ) I will honour , but they that despise me shall be lightly esteemed , or , they shall be cursed . There the same word is used in the Original , which in the present text , we translate cursed . To curse a man is to slight him to the utmost , and we never esteeme so lightly or basely of any thing or person , as when we curse eyther the one or the other .

Their portion is Cursed in the earth .

Maledicere est leviter de aliquo sentire levibus acerbisque scommatibus aliquum proscindere . But by whom are they cursed ? or who curseth them ? I may answer , They are cursed both by God and man . As if Job had sayd , their doeings have been such upon the earth , that , first , all men curse them , and secondly , God curseth them . Some are cursed by men , and yet God blesseth them , others are blessed or highly esteemed by men , yet God curseth them . But these men are such who as they please not God , so they are contrary to all men ( as the Apostle spake of some , 1 Thes. 2.15 . ) and therefore God and man joyne in their curse . Their portion is cursed In the earth .

That is , in all their earthly concernments , or they are cursed even here while they are upon the earth , where they thinke themselves , and where , possibly , some others thinke them also , most blessed . For though they have gotten much in the earth , or of earthly things , yet all they have gotten is cursed , and therefore all that they have is cursed , for they have got nothing beyond the earth .

Againe , These words may be read by way of Imprecation ( wee read them by way of assertion ) let their portion be cursed in the earth ; Like that ( Psal. 109.8 , 9 , 10 , 11. ) Let his dayes be few , and let another take his office , let his children be fatherlesse , &c. Appareant plantae eorum super terram aridae . i. e. cum conseverint agros suos non gerimnet terra . Some of the Ancients make the Paraphrase thus ; Let the roots of what they sow or plant appeare bare in the earth ; when the root of a tree , or the roots of corne appeare above ground , both tree and corne must needs wither , for want of moisture . For as the earth feeds the root , so the roote feeds the stocke , and the stocke the branches . That is a cursed tree which beares no fruit according to its kinde , and that tree whose roote is not suckled by the earth can beare no fruit . Every wicked man is eyther cursed in not bringing forth fruit , or else the fruit which he brings forth is cursed . And therefore Their portion is ( every way ) cursed in the earth .

There is yet another Interpretation of these words , which I shall but briefely touch and passe on . Their portion is Cursed in the Earth , that is , the Region , or place where they dwell is Cursed ; They dwell in desolate places , or they skulke up and downe in deserts and wildernesses , having done so much mischiefe among men that they dare not shew their faces where they are knowne . Now , deserts and desolate places may justly be called Cursed places , because of their barrennes , for barrennes is the Curse which God laid upon the earth for the sin of man ( Gen. 4.17 . ) As a fruitfull Land may be called a blessed Land , because the blessing of God maketh a Land fruitfull ( Isaac said to his Son Jacob ( Gen. 27.27 . ) The smell of my Son is as the smell of a field which the Lord hath blessed ; that is , as the smel of a fruitfull feild ) So it may be sayd that the earth or land where a man lives , Describit quomodo sese gereresoleant : ut suae maleficia cōmodius tegant eligunt sibi sed●s in vastis locis ; unde dicit , nec se convertit ad vias vinearum quia vineae in locis cultis sitae sunt non procul ab urbibus . Merc : and his portion in it is cursed while he lives in a barren desolate land , which looks as if it were under the perpetuall curse of God . And according to this interpretation , the later part of the verse ( and he beholdeth not the way of the vineyards ) may be thus understood ; He comes not into any fruitfull fields ; Vineyards are planted in a fruitfull soyle , and fruitfull vines are full of the blessing of God . Thus as the portion of the wicked in the earth is alwayes cursed , by a decree from God , so it may be sayd that their portion is sometimes cursed by their owne Election , because for the better secreting and hiding of themselves from the eye of Justice , they spend their dayes in such places as by reason of their wastnes , and barrennes seeme to confesse themselves under a curse . Their portion is cursed in the earth .

Hence note .

First , Sin brings a Curse with it .

When J●b had described the wickednesse of these men , their murthers , their adulteries , and their thefts , he concludes , Their portion is Cursed . Sin calleth for a Curse from men , and it calleth for a Curse from God . Solomon saith ( Pro. 12.26 . ) He that withholdeth Corne ( that is , who hoards it up and will not sel it at a reasonable rate , resolving to make a dearth when God hath made none , he who thus withholdeth Corne ) the people will curse him . Now if the people curse him that will not let them have corne for money , then much more him that stealeth or taketh away their corne without money . He that destroyeth other mens goods , gets a Curse in stead of good . Eliphaz saith ( Chap. 5.3 . ) I have seene the foolish taking roote , but suddenly I Cursed his habitation , that is , I saw his habitation was Cursed , or under a curse , I knew what would become of him shortly . In some Cases it may be lawfull for man to wish a Curse upon man , and the Curse of man may be the Curse of God too ; and usually it is so , when any man is generally cursed by men . Vox populi vox dei . The voyce of the people is the voyce of God . When a man is followed with a Curse from the most of men good and bad , it is an argument that there is a Curse gone out from God against him ; and that his portion is Cursed in the earth . Sin is the deserving or procuring Cause , and the wrath of God is the inflicting or productive Cause of the Curse . Balaak hired Balaam to Curse the people of God , but the Curse could not take , the traine was laid , but he could not make the powder take fire , the Curse came not , why ? the reason is given , yea Balaam himselfe gives it ( Numb. 23.21 . ) He ( that is , God ) hath not beheld Iniquity in Jacob , neither hath he seene perversnes in Israel . If there had been iniquity , that is , any national iniquity or publicke iniquity , persisted in and not repented of among them , that had brought the Curse inevitably ; but though Balaam laboured to Curse them , though he went from hill to hill , and tryed all meanes to get an opportunity to Curse them , yet he could not , for ( saith he ) God hath blessed them , and I cannot reverse it . There is no Iniquity in Jacob , nor perversnes in Israel , therefore their portion was blessed in the Earth . Sin in whomsoever it is hath a Curse in the belly or bowels of it . Even Christ himselfe taking our sin upon him , was necessitated to take the Curse upon him which was due to our sin ; Christ taking our sin upon him , was ( as the Apostle saith , 2 Cor. 5.21 . ) made sin for us , that is , an offering or a sacrifice for our sin , yea as the same Apostle saith ( Gal. 3.13 . ) He was therefore made a Curse for us . And if Christ who ( having no sin in him ) did onely take our sin upon him , could not avoyd the curse , how shall they avoyd it , who ( having no part in Christ ) have all manner of sin in them ?

But it may be objected , All men sin , and yet many have no appearance of a Curse upon them , nor is their portion Cursed in the earth ?

I answer , First , This assertion is to be limited to unbeleevers or ungodly men . Secondly , unbeleevers and ungodly men are under a Curse , though the Curse doe not breake out and appeare visibly upon them . As the portion of a godly man may be blessed , though there be no appearance of the blessing ; when nothing appeares upon him but affliction and the Cross , yet the Godly man is blessed . The Cross of a Godly man is like the prosperity of a wicked man . The former hath an outward Cross , but a Blessing at the bottome ; the latter hath outward prosperity , but a curse at the bottome , and bitternes in the end . Againe , the peace of the prophane , is like the grace of hypocrites , onely a shew ; hypocrites have a shew of grace , an appearance of holynes , yet they are but painted Sepulchres , full of rottennes within ; So the wicked have a shew of peace and prosperity , of benefits and blessings , but a curse is within them , and a curse hangs over them , ready every moment to drop downe upon their heads . For

Secondly , His portion is cursed , that is , 't is under a curse , though the curse be not actually inflicted . As the mercies of God are sure to his people , yet many times very slow , they come not presently , but they will come . So also the wrath and curse of God will surely come upon the wicked , though , as to outward effects & impressions , they are slow and long in comming . Actings of mercy are for an appointed time ; Every vision is for an appointed time ( as the Lord told his Prophet , Hab. 2.3 . ) The vision of Judgement and wrath is for an appointed time , as well as the vision of love and mercy ; That is , all the love , and all the wrath , the blessing , and the curse , which are revealed , ( in any way of vision , are for an appointed time ) but at the end the vision will speake and not lye ; if it tarry , waite for it , for it will surely come , and not tarry . As it is ( I say ) in the visions of mercy and blessing , so in those of wrath , and of the curse ; They are for an appointed time , in the end they will speake . Sometimes the Curse is quick , it apprehendeth the sinner in the very act , it takes him in the manner , as Phineas did Zimri and Cozbi . And as ( Psal. 78.30 . ) While their meate was yet in their mouthes , the wrath of God came upon them . The sound of the Curse is sometimes at the heeles of sin , at other times the sound of the Curse is a great way behind the sin , no sight nor sound of the curse for a long time . As , light is sowne for the righteous ( Psal. 97.11 . ) that is , They shall have a crop of good things , though it lye , as seed doth , a great while under the clods , and as dead in the furrowes ; So darkenes is sowne for the wicked , they perceive it not yet , but they shall be wrapt up in it for ever ; yea while they perceive it not , they are in it , and they are by so much the more in it , by how much the lesse they perceive it . For , this is ever true ; The portion of the wicked is Cursed in the Earth , though they seeme compassed about with blessings . I will Curse your blessings , saith the Lord , ( Mala. 2.2 . ) yea I have cursed them already . The wicked may be rich , and yet cursed , honourable , and yet cursed , successefull in busienes , and yet cursed , blessed , and yet cursed , God doth curse their blessings . That which is a blessing in the kinde and matter of it , is to some a curse in the use and issue of it . So then , as , godlynes is profitable for all things , and hath the promise of this life as well as of that which is to come ( 1 Tim. 4.8 . ) Godlynes is compassed about and cloathed with promises of all sorts and seasons . So ungodlynes is unprofitable for all things , & makes him that is so , miserable in all things . For it hath the curse of this life , and of that which is to come ; if the promise doe not meet a godly man in this life , or in the things of this life , yet it will in the life to come , and in the things of the life to come , yea in all things so farre as concernes the life to come , the blessing alwayes meetes him . And if the curse doe not meet a wicked man in this life , yet it will in the life to come , and in the things of the life to come , yea in all things so farre as concernes the life to come , The curse alwayes meetes him .

Then see the folly of those , who feare the Curse , and are not afraid of sin ; as if a man should feare drowning , and yet cast himselfe into the water , or feare burning , and yet throw himselfe into the fire ; thus doe they who love sin , and feare the curse . If the beauty of holynes doth not take upon the heart , yet the curse that attends sin may deterre from medling with it . And did men know the terror of the Lord , ( as the Apostle speakes , 2 Cor. 5.11 . ) they would easily be perswaded to take heed of sin , even of every sin , for though usually great sins bring the curse , yet the least sins may . They who know what the curse of the Lord is , cannot but know what the terror of the Lord is , that is , that the Lord is ( to sinners ) very terrible . For the curse of the Lord abiding upon a sinner , makes him every way and alwayes miserable . There needs no more to be said to prove a man miserable then this , that his portion is cursed , or that he is under the curse . For as the blessing of God makes us happy with any portion , that 's enough , the blessing being it selfe the best and most aboundant portion ( Every good thing is vertually in the blessing ) so the Curse is vertually every evill thing ; therefore that must needs make a man miserable . When the Lord blesseth , it is not an empty word , but a power goes with it to make a man blessed ; And when the Lord curseth , it is not an empty word , but a power goes with it , to make a mans portion cursed in the earth . Job having layd downe this position , gives a proofe of it in the last words of the verse .

Hee beholdeth not the way of the vineyards .

Some reade these ( as the former ) words , Cohaerebit cum superioribus si haec sit quasi praecedentis expositio imprecationis . Nullam habeat impius partem in agris locisque frugiferis , ex quibus ullum fructum percipere possit . Pined : by way of imprecation ; Let his portion be cursed in the earth , and let him not behold the way of the vineyards . We translate assertively , He beholdeth not , &c.

But what is meant here by not beholding ? is it onely this , he commeth not within the view or sight of them ? I conceave there is more in it then so , and that when Job sayth , he beholdeth not , his meaning is , he enjoyeth vineyards no more , or he dwelleth no more in a fruitfull and pleasant land , such as that land is which aboundeth in vineyards , and so consequently with wine , but he shall live miserably in a barren soyle . So that we may now interrogate wicked men , whether murtherers , Adulterers , or theeves ( as Paul doth every sinner , Rom. 6.21 . ) What fruit have ye of those things , whereof ye are ( or ought to be ) ashamed ? have ye any fruit of the vine ? surely no , For such behold not the way of the vineyards . To behold is to enjoy the pleasantnes , to tast the sweetnes of the fruit of the vineyards . Wine which is the fruit of the vineyard is pleasant and delightfull , it makes glad the heart of man ( Psal. 104.15 . ) And vineyards are here named to signifie all sorts of outward good things , they being the Chiefe of outward good things : For as sometimes bread signifieth all outward good things , because that strengthens mans heart ; so Wine , because that cheareth and comforteth the heart of man . So that when Job saith , He shall not behold the way of the vineyards ; It is as if he had sayd , He shall not tast of or enjoy any good thing . For

Againe , Those words , he beholdeth not &c. are not to be understood as if he did voluntarily refuse to behold , or cared not to behold the way of the vineyards , but as implying a force or constraint upon him , by which he was kept or hindred from looking that way .

Whence take this briefe note .

The losse of good is a great misery as well as the enduring of evill .

It hath been questioned which is greater , the punishment of losse , or the punishment of paine ; but without all question , losse is a very great punishment ; not to behold the way of the vineyards , not to returne to house and land , to wife and children , is a sore affliction . What will it then be never to behold the face of God , but to be under a sentence of eternal banishment from his presence . His portion is cursed in the earth , here in this world , who beholdeth not the way of the vineyards , how then is his portion cursed in the next world , who shall never behold the path or way of life ?

There are yet several other readings and expositions of these words .

Abstinebit a via regia et frequētia hominum ne cognoscatur . Vatabl: ita festinat fugere , ut ne proprias quidem vineas olim tam gratas aspiciat . Isidor : First , As if the meaning were to shew the wicked mans feare of being seene , because of his guilt , and that therefore he would not behold or come neere the way of the vineyards , that is , those places which many people have occasion to frequent .

Secondly , As if Job would here shew what hast men make to escape who are under guilt ; As if he had sayd , The wicked man will be so set upon the run , That he will not stay so much as to view or behold his owne vineyards , formerly so delightfull and pleasant to him .

Thirdly , It is conceaved to be a proverbiall speech , according to which it was ironically sayd of Malefactors who were led forth to suffer death , They Behold not the way of the vineyards ; No they behold onely the way to the Gibbet or place of execution .

Fourthly , Others divide the word Cheramim , which we translate , Non refluet , secundum consuetudinem Aliqrum , ru●t . vineyards into two ; that is , into Chi , a particle of similitude or likenes , and Ramim which signifyes , eyther pers●ns , or things that are high . Hence Junius translates , He shall not returne or flow backe againe , he shall fall after the manner of things that are high . And he expounds the sence of his owne translation ; He shall not returne to his former state , as waters doe which ebbe and flow ; but as waters which fall from a high place cannot goe backe , so shall he remaine cast downe for ever . Water being a heavy body must have a descent , it cannot ascend naturally , therefore the water that falls from a high place is gone , and commeth not againe . The wicked man perisheth , as waters that flow from a high place and returne no more .

Another following that division of the word , renders the clause , Non prospicit incessum sicut excelsorum , i. e. non curabit incedere eo modo , quo solent in cedere illi qui dignitate vel potentia alijs praesunt . Bold : thus ; He doth not looke to ( or provide for ) his way or his going , as of the High ones ; that is , he shall never goe in that pompe or equipage , in which they goe who are above others in power and dignity . As if he had sayd , hee shall ever live in a low , meane , and miserable condition ; Hee shall no more behold the way of the high while he lives ; nor ( which the same Author cleaves to as the most genuine interpretation ) shall he take care or provide to be buryed according to the way , custome , or manner of the high ones when he dyeth .

But , I shall not insist upon eyther of these rendrings , though they all fall into one common channel with the former , which is to set forth that the wicked man is under a curse , or that his portion is cursed in the earth , yea , that a curse is his portion . Nor shall I ( having often observed from other texts of this booke the wofull end of wicked men , for this reason , I say , I shall not ) stay to give any further observations from this clause , according to any of the rendrings of it : of all which I most embrace that of our owne translaters , He shall not behold the way of the vineyards , not onely because most of the learned Hebricians render it so , but first , because it makes no division of , nor puts any straine at all upon any of the Original words in the text ; And secondly , because it carryes ( to my thoughts ) so fayre a correspondence with the words which follow in the two next verses .

JOB , CHAP. 24 , Vers. 19 , 20.

Drought and heate , consume the snow waters , so doth the grave these which have sinned .

The womb shall forget him , and the worme shall feed sweetly on him ; he shall be no more remembred , and wickednesse shall be broken as a tree .

THere are two different translations of the 19th verse ; I shall propose them , and then explicate our owne .

First , thus ; In the drought and heate they rob , and in the snow water , they sin to the grave .

Secondly , ( to the same sense by way of similitude ) like as the dry earth and heate drinke up the snow water , so they sin even to the grave .

Both these rendrings carry in them two things generally remarkable .

First , The obstinacy , and perseverance of wicked men in sin while they live .

Secondly , Their impunity in sin untill death .

In the drought and heate they rob , and in the snow water .

That is , they rob and spoyle at all times , or in all the seasons of the yeare , in hard times , in the hardest times , in the extremity of drought , and in the extremity of cold , They never give over , they sin to the grave . This reading is much insisted upon by some , and as the sence is usefull , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rapuit vi & apertè res aut personas . so the text may beare it . For the verb signifies to snatch a thing openly , and forceably , as well as to consume secretly , and so may be rendred by robbing , as well as by consuming .

In drought and heate they rob , and in the snow waters .

First , We may consider this drought and heate with the snow water as expressing those seasons which are very troublesome to the wicked man , to doe his worke in , to rob , and spoyle : extreame heate , and extreame cold , are great impediments to action , yet in heate and snow they rob .

Whence observe .

A wicked man will breake through all difficulties , to finde a way to his beloved sin .

Though he be in danger of melting with heate , or of freezing with cold , yet he will rob , or doe any other mischiefe that his heart is set upon : neyther heate , nor cold , neyther wett , or dry , shall keepe him in , yea though an Angel with a drawne sword in his hand stand in his way ( as in the way of Balaam ) yet , when he hath a minde , he will goe on . We may say of every bold and presumptuous sinner , that he sins in heate , and cold , he sins in the sight of wrath and death . The threatenings ( which are the portion of such ) have the extreamity of heate and cold in them ; The threatenings have sword and fire in them , wrath and death in them , yet the wicked sin in the face of them , and ( upon the m●●ter ) dare them to doe their worst . A godly man , whose heart is bent and set heaven-ward , will walke on his way , though he must passe through heate , and cold , though he meete with dangers , and difficulties , though he meete many Lyons in his way , yet he will not turne out of his way . Paul saith of himselfe and his fellow-labourers ( 2 Cor. 6.4 . ) In all things approving our selves as the Ministers of God , in much patience , in afflictions , in necessities , in distresses , in stripes , in imprisonments , &c. And a little after ( v. 8. ) By honour , and dishonour , by evill report , and good report , &c. Here was working in heate and cold , in fire and frost , in all sorts of providences from God , in all sorts of aspects from men . Paul and his colleagues , never minded what men did to them , but what the minde of God was they should doe . And thus every godly man workes , or doth the worke of God . For though every Godly man attaines not to such a degree of zeale and holy courage as Paul had ; yet he hath a truth of zeale and holy courage which will ( according to his measure ) carry him through a world of evills and incumbrances , to the doing of that good , which duty and conscience , or the conscience of his duty calls him to . Now as Godly men labour to approve themselves the Ministers or servants of God , so ungodly men will approve themselves the servants of sin in much patience , in afflictions , in necessities , and in distresses ; they will run all hazzards , and venture through all extreamities , rather then leave the law of a lust unfulfilled . The Lord put the Jewes to much suffering for their sins , yet sin they would ; Why should ye be stricken any more , ( saith he , Isa. 1.5 . ) Ye will revolt more and more ; while I have been striking , ye have been revolting . The same pertinacy is complained of ( Isa. 57.17 . ) I smote him , and was wrath , yet he went on frowardly in the way of his heart ; that is , in a sinfull way . The heart of man knowes no other way , till himselfe is formed after the heart of God , and in that sinfull way he will goe , though God make his heart ake as he goes , I smote him , and was wroth , yet he went on , &c.

In drought and heate they rob , and in the snow water .

Againe , we may take drought , heate , and snow water , not onely as importing their sufferings while they were doing in such times , but also as importing the severall seasons of time , as if he had sayd , they will sin both winter and summer , that is , continually : wee say of some , they are never well neither full nor fasting : As full and fasting imply all the conditions of man , so hot and cold , summer and winter , imply all divisions of time .

Hence note .

Evill men will doe evill allwayes .

Sinning time is never out with them , they doe not sin by fits or starts , in an ill mood onely , or through a stresse of temptation , but they sin from a principle within , they have a spring of wickednes within , and that will ever be sending and flowing out . A good man may be overtaken with sin at any time , but he doth not sin at all times , in winter , and summer , in heate , and cold . Corruption will be working where Grace is , but where Grace is not , nothing workes but corruption . If wicked men be not doing evill in every moment of time , it is not because they at any time would not doe evill , but because at all times they cannot ; And therefore the translation now underhand speakes of their whole life as one continued act of sin .

They sin to the grave .

That is , till they dye , and so are caryed out to the grave . So that this manner of speaking , They sin to the Grave , signifyes the utmost perseverance of wicked men in sinning ; as if it had not been enough to say , they sin in heate , and cold , winter , and summer , but they sin out the last inch of time , even till they come to the graves mouth .

Whence Note .

Wicked men will not cease to sin while they continue to live .

The Apostle Peter ( 2 Pet. 2.14 . ) saith of that generation , who have eyes full of adultery , and that cannot cease from sin , sin is their nature , it is not what they have acquired , but what is implanted in them , and borne with them . And because sin is naturall to them , therefore they cannot get it off untill their nature is changed . And hence it is that conversion or regeneration is the change of our nature as well as of our actions . A man unregenerate sins as naturally as he lives : he sins as naturally as he sees or heares , or exerciseth any of those naturall faculties , so naturally doth he sin , and therefore he sins to the grave . And this is a rational demonstration of the Justice of God in awarding eternall punishment for sin committed in time , or in a short time , ( the whole time of a mans life , in which sin is committed , is but a short time , a nothing to eternity ) wherein sin shall be punished . This , I say , is a demonstration of the Justice of God in punishing wicked men ) because if they could have lived to eternity , they would have done evill to eternity , they doe evill as they can , and as long as they can . Seeing then , there is a principle in man to sin eternally , it is but just with God if he punish sinners eternally : did not the grave stop him , his heart would never stop him from sin . In heate and cold they rob , they sin to the grave .

Further as these words are put into a similitude , they intimate the easinesse , and naturallnesse of their sinning , as well as the continuance of it ; Like as the hot earth drinketh up the snow water , so wicked men sin to the grave : they sin to death , and they sin with as much ease and naturalnes as the earth , when dry and thirsty , drinks up the snow water . Sinners are sayd to drinke iniquity as water , ( Job 15.16 . ) They are sayd to draw iniquity with cords of vanity , and sin as it were with cart ropes , ( Isa. 5.18 . ) The last of these comparisons notes their strength and grossenesse in sinning ; The second notes their wit and cunning in sinning ; The third ( which suites with the present text ) notes their readynes and easynes to sinne ; They can doe it as easyly as drinke , as easyly as the hot earth drinketh up the snow water .

So much of that translation ; I come now to consider our owne .

Drought and heate consume the snow waters .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 siccitas . propriè ariditatem terrae significat , unde pro terra arida & inculta sumitur . Drought or drinesse ; The word notes the drinesse of the earth , and is often put for dry earth , as also for earth undrest , or for a desert place , because in such places the earth is usually parcht with heate and over-dry . And hence the word ( Tsijm ) in the plural number signifyes a people that dwell in a wildernesse , or in a desert . So the people of Israel were called while they marched slowly throught it to Canaan ( Psal. 74.14 . ) Thou brakest the head of the Leviathan , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 populo so●itud●nicolis , aut de serta incolenti . and gavest him to be meate for the people , who dwelt in the wildernesse . And as men , so those wild beasts that dwelt in deserts , or solitary places are called Tsijm ; ( Isa. 34.14 . ) The wilde beasts of the desert shall also meete with the wilde beasts of the land , and the Satyre shall cry to his fellow , the Shrich-Owle also shall rest there , and finde for her selfe a place of rest . Tsijm are such uncouth creatures as inhabit Tsijah , dry and desert places . Drought And heate .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 caluit Heb●aeis Cham calidum , et chum nigrum sonat , hinc chami nomen a calore vel nigredine .

Jupiter Hammon .

C ham the originall word signifyes both to be hot , and to be blacke ; The second sonne of Noah , ( who mocked his father ) was named Cham , and it is supposed that the posterity of Cham inhabited Africa , which is also called Ammonia , being a hot Countrey , and the people of it blacke . And from this Hebrew word ( it is conceaved ) the Heathens also called the Sun Jupiter Hammon ; and they had Sun-Images called Chammamin ( Levit. 26.30 . ) which they worshipped .

Drought and heate consume the snow water .

The word ( as many other in the Hebrew ) hath a neernesse of sound as well as in sence with our English word gussell , and wee say of Great drinkers , They are Guzzlers . The dry earth and heate gussell or drinke in the snow water , as the intemperate person gussels and drinks downe his liquor . Thus , drought and heate consume the snow water , that is , the snow when melted into water .

So doth the grave those that have sinned .

There is a wonderfull concisenes in the Hebrew , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 intra brevi●as quae obscuritatem parit , non dubium est similitudinem esse . Merc : we finde there no particle of likenes , nor is there any expression of those that , as appeares by the different letter in our translation ; yet there is no doubt but the words carry in them the force of a similitude , therefore we may safely supply them , according to our reading ; So doth the grave those that have sinned .

The same word is used indifferently in the Original both for the grave and hell ; both significations are made use of by Interpreters in this place . First , the grave or death ; secondly , Hell , which is the second death , and everlasting death consumeth those that have sinned .

But why doth he say , the grave consumeth those that have sinned ? Can he meane any speciall sort of men by this , forasmuch as all men have sinned and sin dayly ?

I answer , It is a truth , the grave consumeth , and death reigneth over all , for that all have sinned ; Wheresoever sin hath to doe , death hath to doe , the terretories of death are as large as the terretories of sin ; And had it not been for sin , death had never had any dominion in the world , nor can the grave consume any but those who have sinned . The Body of man had never come into the graves mouth , and it had been too hard a morsel for the stomacke of the grave to digest , had it not been for sin ; For though the body of man in its materialls and constitution was mortall , that is , was under a possibility of dying before he sinned , yet if sin had not brought him under the threat of death , God had never subjected him under that decree of dying , in pursuance of both which the grave now consumeth ( all ) those that have sinned . The grave consumes Godly men because they have sinned , and the grave consumes wicked men because they have sinned ; yet there is a great difference among these sinners who dye , and a greater difference among these sinners when they are dead .

And therefore Job speakes here destinctively ; for though it be a truth that all whether Godly or wicked have sinned , and that the grave consumeth all , who have sinned ; yet Job doth not here intend all men by Those who have sinned . For by them Job meanes grosse presumptuous and impoenitent sinners ; he meanes it not of those who sin according to common fraylety , but of those who sin with a high hand obstinately . Such he meanes , even oppressours , adulterers , murtherers , of whom he spake by name before ; these and such as these are the sinners whom he intends , while he saith , so doth the grave those that have sinned .

And it be said , so doth the grave those that ( in this sence ) have not sinned .

I answer , The Grave is sayd in a speciall manner to consume those who have thus sinned .

First , Because such sinners doe more subject and lay themselves open to death , by their wicked courses and intemperate living . Such sinners spoyle their bodyes , and corrupt their blood , they fill themselves with diseases , which bring them early to the Grave .

Secondly , Because God doth often cut the thread of such mens lives when they are strong and healthy , and tumbles them into the graves mouth to be consumed , before they have lived out halfe their dayes .

The words being thus opened , fall under a twofold interpretation .

First , As implying the felicity ( such as it is ) of wicked men in dying , or the easinesse of their death ; as they live in pleasure , so they dye without paine . That 's a poynt insisted upon at the 13th verse of the 21th Chapter , They spend their dayes in wealth , and in a moment ( or with ease ) they goe downe to the grave . Moriuntur facillimè & suavissime , ita ut nihil doloris aut cruciatus senti ant , non lenta morte contabescunt ut magna ex parte probi . Merc : Ex Hebraeis aliqui putant indicari lenissimam mortem in piorum , qua lenitur et insensibilt●è● liqu fiant , &c. Pined : And againe ( ver. 32 , 33. ) Hee shall be brought to the grave , the clods of the valley shall be sweet unto him . Where Job shews that wicked men have as much ease in death as others , and many times a great deale more . They dye in a moment , not tyred out with the torture of chronical diseases , but having a quicke and speedy passage out of the world , are dissolved even as the snow is by the heate and warmth of the Sunne . This sence some of note insist chiefly upon , as most suiteable to Jobs scope in describing the corporall , and temporall felicity of wicked men , even in death , which carryes the greatest appearance of terror and trouble in it .

But I rather take these words as a description of the miserable end and sad conclusion of a wicked man . For the word which we render , to consume , signifies a forceable swallowing downe , a kinde of devouring , which doth not consist with that other explication .

Drought and heate consume the snow-waters , so doth the grave those that have sinned .

Hence observe .

First , Some sin so as if they were the onely sinners , or as if they onely had sinned .

All men sin , but some goe away with the name , as if they onely were worthy to be called sinners . In which sence the Evangelist sayth ( Luke 7.37 . ) And behold a woman in the City which was a sinner , when she knew that Jesus sat in the Pharisees house brought an albaster box of ointment , &c. But were not all the women in the City sinners ? They were so , but this woman had a common fame for a sinner , that is , for an uncleane , wanton woman ; shee was a sinner of sinners , the chiefe of sinners in that City . So ( Luk. 19.7 . ) when Christ went to the house of Zacheus , the Pharisees were vexed , and murmured , saying , that he was gone to be guest with a man which was a sinner ; As if they had sayd , he is gon to the house of a notorious sinner , a man so sinfull , and guilty , that all men seeme innocent and sinlesse in comparison of him . So they accounted That Zacheus the Publican ; and doubtlesse he was as noted a man for sin before his conversion , as he was for grace after it . As they who are borne of God doe not commit sin , yea , cannot sin because they are borne of God ( 1 Joh. 3.9 . ) that is , their sinning is no sinning in Gods account , and comparatively to the sinning of others . So they who are borne of the Devill ( as Christ saith those contradicting Jewes were , Joh. 8.44 . ) doe nothing but commit sin , and sin so as if they ( and their like ) alone did sin . For as no godly man sins as a wicked man doth , so som● wicked men sin at such a rate , that it may be said they only sin , even in respect of the generality of wicked men . Thus also some Godly men doe so farre exceed and out-strip other Godly men in holynes and the acting of their Graces , as if they onely were Godly , as if they onely had the acting of those graces . Abraham beleived as if he onely had been a beleever ; and Job was patient , as if none had patience but he ; David was a man so upright , as if onely he had been upright , or a man after Gods owne heart . There are Saints like Abraham and David , none like them , and there are sinners , like Jeroboam and Ahab , none like them .

So doth the grave those that have sinned .

Observe .

They who are extreamely sinfull , make themselves sevenfold more subject to death then other men .

They who sin as if none did sin but they , are so subject to death , as if none were subject to death but they . For if every sin , the least sin doth put us into the hand or under the power of death , then great sins multiplyed and continued in , put us into the hand and under the power of death much more . The Psalmist saith of wicked worldly men ( Psal. 49.14 . ) Like sheepe they are layd in the grave , death shall feed on them , and their beauty shall consume in the grave , from their dwelling ; or ( as we put in the Margin ) the grave being an habitation to every one of them shall consume their beauty .

But some may object , Is not this true of Godly men too , are not they thus handled by death , and the grave ? doth not death feed on them ? and doth not the grave consume their beauty ?

I answer , though it doth , yet it doth not so feed upon , nor consume them , as it feedes upon and consumes wicked men . For the Psalmist speakes here of death as it were triumphing over the wicked , whereas the Godly triumph over death . For , first he saith , The wicked are layd in the grave like sheepe ; They lived like Wolves or Lyons , but they are layd in the grave like sheepe . If it be asked , why like sheepe ? I answer , not for the innocency of their lives , but for their impotency in death ; as if it had been sayd , when once death took them in hand to lay them in the grave , they could make no more resistance then a sheepe can against a Lyon or a Wolfe ; And when death hath thus layd them in the grave , then secondly ( saith the Psalmist ) death shall feed on them , as a Lyon doth upon a sheepe , or any wild beast upon his prey , which is a further degree of deaths triumph over the wicked ; And thirdly , their beauty shall consume in the grave , that is , all their bodily and natural beauty ( and that is all the beauty which they have ) shall consume in the Grave , whereas the Godly , have a beauty ( and they count it their onely beauty ) which the grave cannot consume , and that is the beauty of their graces , the beauty of holynes , the spirituall beauty of the inner man , yea and the spirituall beauty of their outward holy actings shall not consume in the Grave ; For blessed are the dead that dye in the Lord , for from henceforth , saith the Spirit , they rest from their labours , and their workes follow them ( Rev. 14.13 . ) that is , their good workes follow them ( not to death but into life ) and will be both beauty and blessednes to them from the Lord for ever . Whereas cursed are the dead that dye in their sins , for from henceforth , they shall be denyed rest for ever , and none of their workes , wherein they tooke pleasure in this world , shall follow them into the next to give them any pleasure . All their beauty and outward blessednes ends in the grave . If in this life onely we have hope in Christ , sayth the Apostle of beleevers ( 1 Cor. 15.19 . ) we are of all men most miserable ; then how miserable are they , who have no hope beyond this life , or if they have , both that , and their present beauty consume together in the grave . Thus it is plaine , that though godly men dye , yet death hath not such a hand over them , as over the wicked . And as wicked men are more under the hand of death then the Godly when they dye , so they are continually more lyable unto death . Sin , which unfits men to dye comfortably , fits them ( as it were ) to dye naturally : The more sinfull any man is , the sooner may death surprise him . Holynes hath not onely a promise of eternall life hereafter , but of a long life here ( Psal. 34.12 , 13. ) And sin is not onely under a threat of eternal death hereafter , but of a speedy death here . ( Psal. 55.23 . ) But thou O Lord shalt bring them ( that is , wicked men ) downe into the pit of destruction , ( But when ? it may be long first , the next words make answer ) Bloody and deceitfull men shall not live out halfe their dayes ; That is , not halfe the dayes which as others doe so they naturally might live ; eyther the Justice of God or of man shall cut such men off in the midst of their dayes . The grave gapes for those who have thus sinned . So then , though there are many spirituall reasons referring to eternal life , which may move the sons of men to take heed of sin , Pro , sepalchrū est cur malim infernus aut inferi , Nam sepulch●um rapit etiam bonos i●feri solos eos rapiunt qui peccaverunt i e. improbos Drus : yet there is a strong motive from the concernments of this present temporal life , and that not onely as to the comforts of it , but also as to the very continuance of it . They hasten themselves to the grave who make hast to sin , and so at once endanger the hopes of the next life , and the enjoyment of this .

Lastly , Some , because the Grave ( in a general sence ) consumes the Godly as wel as the sinner ( in the sence last expressed ) doe therefore restraine the word Sheol in this place to hell , as it signifyes the place or state of the damned , which is proper onely to those who have sinned , and dye in their sinnes . So the whole verse is thus rendred . Vt terra torri da & calor absumunt aquas invales , ita infernus eos qui peccaverunt . Tygur : As dry earth and heate consume the snow waters , so hell consumeth those that have sinned . All that sin and turne not , shall be turned to hell ; But shall hell consume them ? they shall ever be consuming , but never consumed . Hell shall consume them as to a comfortable being , but it shall not consume them as to a being ; they shall be allwayes dying , but never dead . Hell is the portion and all the portion of all wicked men hereafter , what ever portion of worldly profit or pleasure they have had here : hell shall consume them , and they shall be consuming for ever .

The 20th verse may carry the sence of this interpretation , but it complyeth more clearely with the former , describing the calamitous condition of a wicked man at his departure out of this world .

Vers. 20. The womb shall forget him , the worme shall feed sweetly on him , he shall be no more remembred , and wickednesse shall be broken as a tree .

The number varyes here againe , Job spake in the plural number immediately before , yet here keeping to the same subject , he speakes in the singular .

The womb shall forget him .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a verbo quod intensissi●rè & tenerrimè amare signisicat . That is , They who loved him most tenderly and dearely shall forget him . The word which we render the womb , is of a verbe which signifyes to love , with greatest intensenesse and tendernes : it is applyed to the love of man to God , ( Psal. 18.1 . ) I love the Lord , I love the Lord dearely with bowells of affection ; and it is often applyed to the love of God unto man . Some translate it here by the Abstract ; Vim majorem haber per abstractum . Obliviscetur ejus miseratio , sive amor sive dilectio , i. e. illi qui eum suaviter amabunt . Bold : Love , mercie , or pittie shall forget him . Which may be taken two wayes ; First , that those friends who before were pittifull to him , should forget him ; his lovers , and acquaintance , who were deare to him even as his bowels , they shall forget him ; or secondly , mercy shall forget him , that is , the mercy of God , or the God of mercy shall forget him , God who is alltogether mercy shall forget him ; hell shall consume him , and mercy , or the mercifull God shall forget him for ever . The vulgar reads it by way of imprecation , let mercy forget him ; others as a direct denunciation , mercy shall forget him ; But I rather apprehend that this phrase , or manner of speaking , The wombe shall forget him , doth onely import thus much ; That when the wicked man dyeth , he shall be as much forgotten among men , as if such a man had never come out of his mothers wombe , nor been born into the world . But are not wicked men remembred to have been in the world when once they goe out of the world ? usually they doe such things in the world as cannot easily be forgotten ; And are not many wicked men , who dyed some thousands of yeares agoe , remembred unto this day , as if they had dyed but yesterday ? I answer , As to forget , alwayes implyeth former knowledge , and acquaintance , so sometimes it implyeth onely present neglect . When we passe by , or slight a man , then we are sayd to forget him , though we not onely remember who he is , but see him before our eyes . Much more then may we be sayd to forget those men being dead , whom we slighted while they lived , and never speake of but with contempt and abhorrence both of their persons and actions since they dyed . The wombe shall forget him .

Yet as the former verse is expounded by some , ( as was there touched ) to shew how quiet and easie a passage wicked men usually have out of this world by death , so this clause also of the verse in hand , yea the whole verse is expounded to the same sence ; I will onely hint it , and passe onne .

The wombe shall forget him .

That is , his mother shall not be troubled or grieved at his death , because he dyed without griefe or trouble .

The wormes shall feede sweetly on him .

That is , The grave shall be no seveerer to him then to others . Ita suavitèr obdormit , ut in sepulchro ei vermis duscescere videatur . Drus : There the wormes feed upon all men , and they shall feed sweetly on him ; or it shall be a kinde of sweetnes and pleasure to him , to have the wormes feeding on him ; which is no more then what Job sayd upon the same argument ( Chap. 21.33 . ) The clods of the valley shall be sweete to him .

He shall be no more remembred .

That is , there shall no hard fate or evill accident befall him when he dyes to administer matter of discourse concerning him : for when a man is cut off by some remarkeable stroake of Judgement eyther from the hand of God or man , his death becomes the discourse and Table-talke of all sorts of men , for that generation at least , if not for many more . What hath caused Korah , Dathan , and Abiram , to be remembred to this day , was it not the strangenes of their death ? ( Numb. 14.29 , 30. ) And Moses sayd , If these men dye the common death of all men , or if they be visited after the visitation of all men , then the Lord hath not sent me ; but if the Lord make a new thing , and the earth open her mouth , and swallow them up , &c. This dreadfull hand of God upon them in swallowing them up alive , hath made them to be remembred more then many thousands of honest and good men in Israel , who dyed in their beds . Upon this account Ananias & Saphira are remembred , and so is That Herod ( Act. 12.23 . ) Who was eaten of wormes & gave up the Ghost , because he gave not glory unto God . But saith Job ( according to this exposition ) the wicked mans death is commonly so fayre , and so much after the common death of all men , that no man reremembers him any more .

And wickednesse shall be broken as a tree .

That is , the wicked man shall dye like an old rotten tree , he shall moulder away and decay by peice-meale , or gradually , as a tree doth which is never hewen downe , but is suffered to wast and dye alone . Thus the interpretation is carried through the whole verse , as a proofe , that bad men may ( in this kinde ) have a good death .

But though this be a truth , and suites well with Jobs scope in some passages of this Chapter , as also in other passages of this booke , that wicked men dye as to outward appearance as fairely , and sweetly , as the godly , so that as no man knoweth love , or hatred by all that is before him , but all things ( in this life ) come alike to all ; There is one event to the righteous and to the wicked ( Eccl: 9.1 , 2. ) So all things come alike to all in death , so farre as it meerely concernes the separation of soule and body ; yet I rather conceive that this verse declares wrath and judgement to wicked men dying , or their misery and wretchednes in death . And therefore first , the wombe , that is , his neerest relations , and friends , even his mother , and wife , shall forget him . They expected no good from him while he lived , and so it was little sorrow to them when he dyed . Some men live till their friends are weary of them , Mater quia a vivo nihil expectabat solain , neq pro mortuo amplius angitur . & every one thinks the world is well rid of them when they dye . Secondly , The worme shall feed sweetly on him , that is , as he fed sweetly upon sin before , so now the worme shall have a sweete morsell of him ; Which some interpret also as a circumlocution of an ignominious or at least a vulgar buryall ; as if he had sayd , he shall not have the buryall of the noble and honourable , who usually are secured from wormes by spices and imbalmings ( spice and perfume fence the dead body against the worme ) But though he lived honourably , death shall overtake him , and he shall be buryed ignominiously , or he shall be buryed among common men , he shall not have that priviledge which appertaines to his state , preservation from the wormes . And ( which is a greater misery then both the former ) Thirdly , He shall be no more remembred , that is , he shall be no more spoken of with honour , but his name shall rot , as a man that is not worth the remembring . His name shall not be registerd with honour , nor kept upon the file , with men of credit and renowne . So that as the first part of the verse shewes how his neerest relations and lovers shall forget him , so this latter part shewes that he shall be remembred no more of any others .

The Original word which we translate to remember , Meshciim secretarij zichronoth , memoriae historiae , monumenta , zacha● , Masculus . taken in other formes , signifyes a history , or a monument of record , as also a recorder or register , who writes and sets downe things for memory . And hence also a man-childe in the Hebrew is called Zachar , because the family is reckoned by the males , they only being named in genallogyes , and registred in the monuments of antiquity : so that these words , He shall be no more remembred , sound thus much , he shall be a man whose name is quite blotted or rased out of all memorialls . And This curse of being no more remembred , may be taken as was intimated before , eyther first absolutely , he shall not be thought of , named , or remembred at all , or secondly , relatively , he shall no more be remembred with honour , his name will smell worse then his rotten carkasse when he is dead , and whensoever he is mentioned , it will be like rakeing in a dunghill which raiseth up a filthy stench and vapour . Possibly while he lived he was spoken of with honour , he had many flatterers , who crept to him , bowed to him , adored him , and called him a gracious Lord , but when he dyeth his reputation dyeth too , he shall be no more remembred with honour ; when any man ceaseth to be remembred as he once was , he may be said not to be remembred at all . The worst and wickedest men that ever were in the world may be still remembred , but when they are remembred it is with some marke of infamie , or with a blacke brand upon their name .

Hence note .

Not to be remembred at all when we are dead , or to be remembred with dishonour , is the portion of the wicked .

Many pretious Saints have both lived in obscurity and being dead 't is scarse remembred that they ever lived , but none of the knowne Saints did ever live in disgrace ( unlesse in their opinion who had no grace ) and being dead they are remembred by all ( who have grace ) with honour . But They who have been most famous for wickednesse while they lived in this world , the most famous oppressours , adulterers , and robbers , have dyed undesiered , and their name● hath rotted being dead ( Prov. 10.7 . ) David ( Psal. 69.28 . ) powreth out this curse upon his enemies , Let them be blotted out of the booke of the living , and not remembred among the righteous . The Jewes were wont to number their familyes , and to take their names ; so they did when they came out of Egypt . In which sence the booke of numbers may be called , The booke of the living ; and we may take the booke of the living in a double notion , eyther first for the booke of those who lived naturally , or secondly , of those who lived spiritually , and so were such as should live eternally ( Phil. 4.3 . Rev. 3.5 . ) David seemes to intend this booke of the living , because he addeth , let them not be remembred among the righteous . As if he had sayd , These men made an outward profession and seemed once to be in the list and catalogue of the righteous , they had once an esteeme and a name among the people of God ( as all hypocrites have till they are unmasked ) but they have discovered themselves to be of another alliance , therefore let them be no more named nor remembred as having any relation to that society . Thus we may interpret that imprecation of Moses ( Exod. 32.32 . ) when the Lords wrath waxed hott against the people of Israel , and would have destroyed them , Moses prayed , Yet now if thou wilt forgive their sin , and if not , blot me I pray thee out of the booke which thou hast written , that is , out of the booke which thou hast commanded to be written as a record of the people of Israel ; As if he had sayd , Voluit Moyses de libro legis deleri nomen suum ne unquam ulla in ea plus mentio fieret , nec legislator haberetur vel dux populi . Rab : Sol : Ex pungi se voluit ex catalogo quasi scriptorum patrum , i. e. principum virorum populi Hebraei , sc: patriarcharum , &c. qui vocabatur liber Justorum . Bold : Ab ipso populi dei catalogo radi poscebat , ut nulla deinceps inter fidelium nominis sui mētio fieret , quamvis fidissimus dei servus esse perseveret . Haec deletio nominis a libro viventium populi dei opprobriosa nimis erat & infamis sceleratorum poena . Id : let me be reckoned no more for an Israelite , especially let me not have a glorious , honourable name in Israel ( such a one Moses had being the leader of that people ) Blot me out of the booke which thou hast written , let not my name stand upon that record . The Lord had sayd ( ver. 20. ) Let me alone that my wrath may wax hot against them , that I may consume them : and I will make of thee a great nation . And Moses besought the Lord , &c. As if he had said , I stand not upon my own name , I am so farre from being ambitiously desirous to be the head of a greater nation then these , that rather then thy name should suffer , I care not to be taken notice of as the head of this nation , no nor as the meanest member of them , no nor to be accounted so much as a common Israelite . Blot me out of the booke which thou hast written . This also is a fayre interpretation of Pauls meaning ( Rom. 9.3 . ) when he wished himselfe accursed from Christ for his brethren , his kinsmen according to the flesh . We may suppose that Moses and Paul were moved with the same Spirit of zeale for the Glory of God in both their wishes ; And that when Moses wished ( upon that account ) to be blotted out of the Booke which God had written , he wished the same thing which Paul did , when he wished to be accursed or an anathema from Christ ; That is , to be as a person separated or excommunicated from the society or communion of the faithfull , and so no more to be remembred among the Saints , or to have his name blotted out of the Church-records , though he had been so great a planter and propagater of the Churches . There are two Scriptures that speake of such writings or holy records ( Isa. 4.3 . ) It shall then come to passe , that he that is left in Sion , and he that remains in Jerusalem shall be called holy , even every one that is written among the living ( or to life ) in Jerusalem . Many might live in Jerusalem , who were not written among the living , or to life in Jerusalem . Thus to be written to life , or among the living , is to be written in the Catalogue of those who are reckoned to have a life of Grace , holynes , and sanctification here , as also to be heyres and expectants of a life of Glory hereafter . Againe we have a like evidence of this ( Ezek. 13.9 . ) My hand shall be upon the Prophets that see vanity , and that divine lies , they shall not be in the assembly of my people , neither shall they be written in the writing of the house of Israel . As when the Lord brought the people of Israel out of Aegypt , he commanded them to be mustered or numbred ( Num. 1.2 , 3. ) Thus also when they returned from the Babylonian Captivity , they were numbred againe ( Ezr: Chap. 2. Neh. Chap. 7. ) Now those records in which their names were written , are conceaved to be the writings of the house of Israel , mentioned in this 13th of Ezekiel , as also , the Booke of the living or to life , in the fourth of Isaiah , at least that both these Scriptures allude to those records . And it was the custome of the Jewes , that when any of them acted wickedly , his name was rased out of those records as unworthy to be remembred among the people of God , and was looked upon as a dead man , yea as a damned man , who hath no name in the booke of life so often mentioned in Scripture , or whose name might be sayd to be blotted out of it .

From all which it appeares how great a curse it is to be no more remembred , with respect and honour , which Job affirmes shall be the condition of wicked men . Which he further confirmes in the last clause of the verse .

And wickednesse shall be broken as a tree .

Here the abstract ( as elsewhere frequently in Scripture ) is put for the concrete , That man who obstinately perseveres in sin , is not onely wicked , but wickednesse it selfe . ( Psal. 107.42 . ) All iniquity shall stop her mouth , that is , such men as are full of iniquity , shall have nothing to say or object against the righteous dealings of God , but shall be silent in darkenes . So ( Job 35.13 . ) men extreamely vaine are called vanity , and we usually call crafty men craft , covetous men covetousnesse , and proud men are called pride ; So a man much given to peace , is in Scripture-language called peace , ( Psal. 120.7 . ) I am peace , or I peace , but they make themselves ready for warre . They who are much carryed to or in any thing , are sometimes called by the name of that thing , or they take the name of it upon themselves . Thus David spake ( Ps. 109.4 . ) For my love they are my adversaries , but I give my selfe to prayer ; The Hebrew is , I prayer . David was so much set upon prayer , that he was prayer it selfe ; and a wicked man is so set upon wickednesse , that he is wickednesse it selfe .

Wickednesse shall be broken as a tree .

What tree ? The text determines not , but speakes indefinitely , as a tree . We may understand it first of a barren tree ; barren trees are broken , and cut downe . The word broken , imports violence , and so a violent breaking ; wicked men shall be broken violently . Christ sayth of the Barren tree ( Luk. 13.8 . ) Cut it downe , why cumbereth it the ground . Fruitfull trees adorne and beautifie the ground , but barren trees doe onely burden and cumber it . As good not to be as to be good for nothing . The wicked shall be cut downe and broken as a barren tree ; secondly ( which provokes more to breaking ) they shall be broken as a tree that bringeth forth distastfull , bitter , poysonous fruite ; It is not good to let a tree live , which brings forth evill and deadly fruit . If they deserve to be broken who bring forth no fruit , then much more they who bring forth none but noughty fruit . Now as the wicked are alwayes barren of good fruit , so they are alwayes bearing evill fruit , nor can they beare any other , Doe men gather grapes of thornes ? Thirdly , they shall be broken as a tree that is rent and shivered both body and boughes with a tempest , or storme of thunder and lightening ; Thus many tall and goodly trees are broken , and thus the wicked shall be broken , a storme , a tempest from heaven shall breake them . The downefall and destruction of wicked men hath been insisted upon from other passages of this booke , and therefore I forbeare to adde any thing further here .

JOB , CHAP. 24. Vers. 21 , 22 , 23.

Hee evill entreateth the barren that beareth not , and doeth not good to the widdow .

Hee draweth also the mighty with his power , hee riseth up and no man is sure of his life .

Though it be given him to be in safety , whereon hee resteth , yet his eyes are upon their wayes .

JOb having shewed the miserable conclusion of wicked men , begins afresh to describe their further progress in wickednesse in the 21th and 22th verses .

Vers. 21. Hee evill entreateth the barren .

Here 's another part of his wickednesse , having robbed and murthered the innocent , having committed adultery , where he could have opportunity and admittance , Nos putamus explicari non quid improbus faciat , sed quibus supplicijs deus ipsorum posteros , etsi ad tempus stare videantur deijciat . Merl : Consociat ( sc: deus ) ei sterile non parituram , & viduam non afficit bono . Jun: Neque vivo ei neque mortuo uxor● benedicit . Jun: Tollit ( deus sc: ) è medio liberos ejus , vel opibus potestate & honore florentissimos . Jun: hee proceeds , to afflict the barren , and vexe the widdow . The word which wee render to evill entreate , hath severall significations , and I finde Interpreters accordingly varying about the sence of the whole verse .

First , The word signifies to associate , or joyne together . Thus Mr Broughton ( to whom others joyne ) renders it , he adjoyneth the barren which hath not borne childe : whereas our translation holds out the further actings of wicked men in sin , this shews the further progress of God in punishing them for sin ; For the relative hee , in the text , is not referr'd to the wicked man , but to God himselfe , hee , that is , God joyneth the barren that hath not borne childe ( or that shall not beare ) and he doth no good to his widdow ; that is , God sendeth him a barren wife , and when he dyes his widdow shall live in misery . This gloss Master Broughton gives upon his own translation ; God sendeth after him a barren wife , that hee should have no helpe by Children , and sheweth no pitty to his widdow . The next verse is also translated in this sence ; Hee draweth the mighty after him , that is , God drawes his Children though they are mighty into ●he same Condition with him , and if any of them hold out a while , yet they shall be sure to fall at last . The Original may beare this sence , and the Context or Antecedents suite well with it ; but yet I shall rather keepe to our owne translation then fall into this channell of interpretation , which changes both the person and the state of the text : wee rendering it of the actings of the wicked man in reference unto others , and these rendering it as the actings of God in reference to the wicked . The reason of this difference is , as the gramarians speake , because the nomnative Case is not here set downe ( and according to the Concisenes of the Hebrew tongue it is usuall to leave it out ) the verbe onely being expressed , whence some referre it to man , others to God .

Secondly , As the word signifies to associate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pavit tam se quam alios ; etiam depastus fuit perdidit destruxit . or joyne together ; So , to feed , nourish , and take care of , as a shepheard feedeth his flock , or a father his Children and houshold : this suites well with the former signification , because they that are joyned together and associated , doe usually feed together . ( Prov. 28.7 . ) Whosoever keepeth the Law is a wise Son , but he that is a Companion of riotous men ( wee put in the margin , hee that feedeth gluttons ) shameth his father . According to this sence of the word the Interpretation is given thus ; hee feedeth the barren that beareth not , Pavit sterilem quae non parit . Vulg: Alit sterilia scorta , non prolis sed obscaenae voluptatis gratia . and doeth not good to the widdow ; That is , hee runs after harlots , and feedeth them ; such lewd women are expressed by the barren , because such seldome bring forth Children , nor doe they desire it , being so intent upon the fullfilling of their wanton or covetous lusts , that they quite forget the ends of marriage . Thus the prodigal sonne lived after he was gone from his Father , as his Elder brother gave the character of his sinfull course of life , which his father ( upon his returne and humiliation ) had covered and forgiven ( Luk. 15.30 . ) As soone as this thy sonne was come , which had devoured thy living with harlots , &c. They who feed and keepe such barren ones , shall be kept bare and feed barely enough themselves , if they be not quite devoured .

Thirdly , The word signifies as the care of the shepheard in feeding his flock , or the care of a father in feeding his houshold , so it signifies to feed upon , to eate up and devoure : and then the sence is ; hee eateth up , or hee devoureth the barren ; which rendring falls in with ours , hee evill entreateth the barren ; hee that devoures and eates them up , evill entreates them . To which sence also the word is translated to breake or to spoyle , ( Jer. 11.16 . Psal. 2.9 . ) Hee shall breake them with a rod of Iron . Thus hee eateth up or hee evill entreateth , that is , hee vexeth , or oppresseth The barren that beareth not .

The barren , in strictnes of signification , are they that have not received the blessing of fruitfullnes in Child-bearing ; and this phrase , the barren that beareth not , implyes a woman that never bare children . Such a one was Hannah in a proper sence ( 1 Sam. 1.5 , 6. ) and in a spirituall or mystical sence , such were the Gentiles for a long time , whom the Prophet thus encourageth ( Isa. 54.1 . ) Sing O Barren , thou that didst not beare ; that is , Rejoyce O ye Gentiles , who as yet have brought forth no fruit to God . The Church of the Jewes was fruitfull , shee brought forth , but the Gentiles were barren ; yet at last the Gentiles were brought forth into a Church , and then they brought forth aboundantly , both in reference to holy actions , and holy persons ; for as the Apostle applyeth that Prophecy ( Gal. 4.27 . ) The desolate hath many moe children then shee that hath a husband . Barrennes is an affliction , yea it was a reproach ; and therefore that good woman Hannah when God heard her prayer and gave her a childe , said , God hath taken away my reproach .

Afflixit sterilem ne pareret . Bez. Confregit uxo rem sterilem ne pareret . Pagn : Hic est improb●s ille , qui uxorem propriam quia sterilis est malis afficit . Merl : Some render the text as if it were the designe of the wicked man to afflict the barren , though his owne wife , lest shee should beare him children ; others as if this were his wickednes , he afflicted and vexed his wife because shee was barren , whereas such women ought rather to be comforted by their husbands . As good Elkanah did his wife Hannah when grieved because of her owne barrennes ( 1 Sam. 1.8 . ) Why weepest thou ? and why eatest thou not ? and why is thy heart grieved ? am not I better to thee then ten sons ? It is inhumanity in any , especially in a husband to afflict the barren , much more to afflict them because barren .

Hence note .

To upbrayd any with their afflictions , especially with their naturall infirmities , such as barrennes or any bodyly defect , is very sinfull .

God giveth liberally and upbraydeth not ( Jam : 1.5 . ) and shall wee upbrayd any because God denyes them his gifts ? This was Peninahs sin in the present case ( 1 Sam. 1.6 . ) and it will be a sin to any to doe so in any other case .

Againe , I Conceive wee may take the word barren here , not onely strictly for one that beareth not , but largely for any one that is in a sad or afflicted Condition , as the words widdow and fatherles are often used in Scripture , not onely for such as have no father , or have lost their husband , but for any that are in a troubled or low estate . So because barrennes was then a state of affliction and of reproach , therefore by the barren any in affliction may be meant ; And so Evilly to Entreate the barren , is to vex or oppress any that are afflicted .

Hence note .

To afflict the afflicted , is the worke of the wicked .

Not to support the afflicted is sinfull , Sterilis per se satis afflicta est ergo dum conterit eam , afflictae afflictionem addit . Drus : how sinfull then is it to adde to their affliction , and encrease their burden ? I onely mention this , having discovered this straine of wickednes heretofore , and what this former part of the verse saith affirmatively , is sayd negatively in the latter .

And he doeth not good to the widdow .

Eliphaz ( Chap. 22.9 . ) charged Job with this wickednes that he had sent widdowes away empty , that is , that he had not done good to the widdow ; and Job at the third verse of this Chapter numbers it among the evill deedes of the wicked man , that he had taken the widdowes Oxe for a pledge . In this verse he againe reckons up the same piece of the wicked mans uncharitablenes , He doth not good to the widow ; That is , he administers no helpe to the widdow in her wants , no counsel to her in her straites , nor any Comfort to her in her sorrows . And this Negative , he doth not good to the widow , hath an Affirmative in it , hee doth her wrong , hee grieveth and vexeth the widow . For as Negative Commandements alwayes containe the Affirmative ( while we are forbidden to doe any evill , wee are enjoyned to doe the contrary good ) so negative practices usually imply the affirmative , and while we neglect to doe good , we are active in doing evill . Or as the Negative threatnings of God containe affirmatives ( Exod. 20.7 . ) Thou shalt not take the name of the Lord thy God in vaine ; for the Lord will not hold him guiltles that taketh his name in vaine ; that is , hee will hold him very guilty , or look upon him as very sinfull , and punish him accordingly that takes his name in vaine ; and as Negative promises containe affirmative promises ( Psal. 51.17 . ) The sacrifices of God are a broken spirit , a broken and a contrite heart O God thou wilt not despise ; that is , thou O God wilt highly esteem , accept of , and delight in a broken heart ; and as negative conclusions imply the affirmative ( Prov. 17.21 . ) The father of a foole hath no Joy ; that is , hee hath much sorrow and griefe ( Prov. 28.21 . ) To accept persons in Judgement is not good ; that is , to accept persons in Judgement is very bad ; so negative practices of sin containe the affirmative , as elsewhere so here in the Text , hee doeth not good to the widow , that is , he wrongeth and troubleth the widdow , the widdow who is helples , is hurt by him .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod significat c●ll●gare & obmutescere . The word which we render widow , signifies in the verbe both to binde , and to be silent : Both which significations are complicated in the widows Condition . For first the widow is bound , though shee be loose from her husband : shee is bound , and that two wayes ; first , with troubles , that 's her affliction ; secondly , shee is bound to be or stay much at home , that 's her duty ; secondly , as the widow is home-bound , so she is tongue-bound too ; the widows eloquence is silence , she speakes most to her owne commendation when she speakes little . The Apostle Paul reproves widows about two things , which discover two faylings in them , opposite to both these latter bindings ( 1 Tim. 5.13 . And withall they learne to be idle , wandering from house to house ; As if he had sayd , it is not comely for the widow to wander abroad , she should stay at home ; the widow should be a fixed starre , not a planet . Not that the widow is to be a prisoner in her house , but she should be so much there , that shee may deserve the name of a House-keeper , not of a wanderer from house to house . The Apostle proceeds in his charge against the faulty widow , And not onely Idle , but ( which is the second vice ) Tattlers also and busie bodyes , speaking things which they ought not ; Tattlers are such as use their tongues overmuch , and usually much more then their hands ; whereas the widow should be much in busienes , little in discourse , alwayes doing , seldome speaking . We see the wisedome of God in teaching proper dutyes in common names ; in which thing the Hebrew language is most exact & fruitfull . But I shall returne from this digression ( if it may be so called ) about the word , when I have onely added , that the sence given from this Etymologie of the word , doth not onely shew the widow much of her duty , but aggravates the sin of the wicked man in the neglect or omission of his duty unto hir , He doth not good to the widow , no not to the widow , who is bound downe with many sorrowes ; he speakes not a good word for the widow , who is as David speakes in another case ( Psal. 39.2 . ) even dumbe with silence . I have already both in this Chapter as also in the 22d shewed how sinfull it is eyther to neglect or afflict widows , yea that to neglect them is to afflict them ; therefore I shall not prosecute those poynts here . Onely from the forme of speaking .

Note .

Not to doe good is sinfull as well as to doe evill , yea as sinfull as to doe evill .

Not to doe what we are enjoyned , is as bad as to doe what we are forbidden . We are not onely forbidden to wrong the widow ( Jer. 22.3 . ) but we are often enjoyned to relieve and helpe her , to visit her and doe her good ; therefore the widow hath wrong done to her , when good is not done to her .

The spirit of wickednes is not yet drawne to the full length , see the wicked man still at worke in the next verse .

Vers. 22. Hee draweth also the mighty by his power , hee riseth up and no man is sure of his life .

In the former verse the wicked man had to doe with the weake , with the barren , with the widow , but now he grapples with the strong & mighty ; Hee draweth also the mighty . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 traxit per traxit , occulto impetu aliquem impellere quo velis , verbis atque rationibus aliquem trahere . Drus : The word may denote a twofold drawing . First , drawing by a secret hidden & imperceptible power , a moral power , the power of perswasion working upon the heart and influencing the affections . There is an internal atractive vertue , which draweth the mind as the loadstone doth iron , when nothing is seene , nor so much as a word heard . The word is used in that sence ( Judg 4.6 , 7. ) where ( the people of Israel being sore oppressed by Jabins Army under the conduct of Sisera ) Deborah the Prophetesse , who at that time Judged Israel , sent and called Baruch and said unto him , Hath not the Lord God of Israel Commanded , saying , goe and draw toward mount Tabor , and take with thee ten thousand men of the Children of Napthali , and of the Children of Zebulun . Thus God bid them draw to that place . But what had God promised ? Deborah tells him what in the next verse ; And I will draw unto thee to the river Kishon , Sisera the Captaine of Jabins Army with his Chariots and his multitude , and will deliver him into thine hand . But it may be questioned how God would draw Sisera with his Army thither ? It was not by any outward force , onely God put a purpose into his heart to draw up his Army to that place , that so he might fall into the snare ; Sisera had a secret motion or impulse upon his spirit , which he could not withstand , though he fell by obeying it . Thus also God draweth soules to himselfe , by the invisible power of his Spirit , in their effectuall vocation and Conversion . ( Joh. 6.44 . ) No man can come to me except the father which sent me draw him : how doth God draw ? hee drawes by perswasion , not by compulsion ; his perswasion carryes a mighty commanding power with it : This drawing is not a bare moral perswasion , by the proposal of an object before them , and so leaving the sinner purely to his owne election , but it is a perswasion which hath an over-comming power going along with it ; God doth not draw us against our wills to Christ , but hee drawes the will to Christ , or makes us willing to come to Christ . And the Lord drawes beleevers thus also after conversion to neerer converse with Christ . The Church begged the putting forth of this powerfull drawing ( Cant. 1.3 . ) Draw me and I will run after thee . As the soule must have a drawing before we can come to Christ at all , so after we are come to Christ , wee need drawing still , that we may follow hard after him . This sence of the word may have place in the present text . Wicked men have a power of drawing others after them , though they doe not act any outward power . Hee draweth the mighty by his power ; That is , he allureth them to his side , or to a complyance with him ; And he doth this sometimes as without any formal threatnings to exercise his power against them , so without any formal promises of using his power for them ; As they usually draw the mighty by the power of perswasion , so their power and example draw much without perswasion .

Secondly , There is a drawing by an outward violence , or a drawing by force . And this I take to be most proper here ; Hee causeth the mighty to come in and stoope to his power , though they have no mind at all to it .

Hee draweth the mighty .

That is , first , those that are mighty in courage ; secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est ingens 1 numero , 2 motu , 3 potentia . those that are mighty in strength , whether of body or estate ( Psal. 76.5 . ) The stout-hearted or mighty are spoyled , they have slept their sleepe ; hee drawes the mighty , the stout-hearted by his power .

There is a twofold power ; first , of natural strength or activity ; secondly , there is a power of civill strength or authority ( Rom. 13.1 . ) The powers that bee , are ordained of God ; That is , the Authoritative or Magistraticall powers are ordained of God . Wee may suppose the wicked man here spoken of cloathed with both these sorts of power ; and so as he tramples upon the poore , the widow , the barren , and the weake , so he keepes downe the mighty , the rich , the Great , and in conclusion he so tyrannizeth and domineereth over all , that all are over-awed , to connive at him , and stand as Neuters , if not to joyne with him , and be of his party . He draweth the mighty by his power .

Hence observe .

Oppressors and Tyrants will reach men of all degrees and qualities .

When wicked men have undone the poore , they will engage the mighty ; when they have done with the barren , and with ●he widow , they will have to doe with the most numerous and potent familyes . Their oppression of the poore doth not satisfie , but whet their appetites , it doth not Extinguish but onely Encrease their desires of attempting greater persons and things . As godly men proceed from lesser acts of holynes to greater , from lower acts of faith to higher , They goe from faith to faith , and from strength to strength , their path is like the morning light shining more and more unto the perfect day ; so the wicked goe on from lesser acts of wickednesse to greater , from lust to lust , from sin to sin , their path is like the evening darkenes , which darkneth more and more unto the perfect night . As God addeth eniquity to their iniquity ( Psal. 69.27 . ) by way of punishment , so they adde iniquity to their owne iniquity in a way of pleasure , and care not to come into his righteousnesse .

Secondly , Observe .

The rule by which wicked men act is their power .

They act according to their strength , rather then according to righteousnesse or reason , they will doe what they can , not what they ought ; might serves their turne in stead of right , and they thinke any thing is done well enough , which they have power enough to doe . Thus the Prophet Michah describes the oppressors of that age , ( Chap. 2.1 . ) They worke evill ( in their thoughts ) upon their beds , when the morning is light , they practise it , because it is in the power of their hand . So saith the present text , They draw the mighty by their power .

Fourthly , See here the powerfull man working upon the mighty man ( Hee drawes the mighty by his power . )

Hence note Mighty men may not onely meet with their matches , but be overmatched .

Mighty men thinke themselves safe , or out of danger , and while the poore are under oppression ( possibly ) they smile at their owne indemnity , and applaud their owne happines ; yet it may soone come to the turne of the mighty to be overturned by might , their power may quickly be overpowred ; as the might of God doth allwayes overmatch the might of man ( Luk. 1.56 . ) Hee hath put downe the mighty from their seate ; so he often armes men , sometimes the worst of men , to pull downe the mighty from their seates . The power of God is above all power , he is higher then the highest . And some men get so high , that they are higher then all others who ( besides themselves ) are highest among the children of men . The mighty may meet with their match , and be overmatched Hee draweth the mighty by his power , Hee riseth up , and no man is sure of his life .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a radice 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 surrexit ●d standum . These words are a cleare description of the oppressor , Hee riseth up ; the word signifyeth , first , onely to stand , or so to rise as to stand , which is common to all men in nature . Secondly , To rise up , is to get higher , to advance a mans selfe to further degrees of honour and power ; thirdly , it signifyes to rise in a hostile manner , to rise as an Enemy against another . ( Psal. 18.39 . ) Thou hast girded me with strength unto the battell ; thou hast subdued under me those that rise up against me . And againe ( Psal. 44.5 . ) Through thee will we push downe our enemies , through thy name will we tread them under that rise up against us . The wicked oppressor , in the text , riseth up in all these sences : He riseth up to stand , or to settle and establish himselfe , to take good footing , and lay a good foundation for the perpetuating of his greatnesse ; secondly , he riseth up to higher honour ; thirdly , having thus setled and advanced himselfe , he riseth up as an enemy to vexe all those who oppose him or stand in his way ; fourthly , some give another sence of this action ; Hee riseth up or standeth .

What to doe ? even to make faire promises , and to enter engagements what good he will doe , and how good he will be , when as he intends all these things to be but snares to catch others , not at all to be as bonds to ty himselfe , which suites and falls in fully with the last words of the verse ; and no man is sure of his life .

The Hebrew is plural , No man is sure of his lives . Non fidere vitae est ambigere de vita , spe abjecta , omnibus circūstantijs mortem denunciantibus . As if he had sayd , if a man had an hundred lives he could be sure of none of them , or he could not be sure of one of them , when this man riseth up . The forme of speaking here used , No man is sure of his life , or , strictly to the letter of the Hebrew , No man can trust or beleeve for his life , imports a man brought into such a dangerous and uncertaine condition , that he hath no hold ( as it were ) of his owne life , nor doth he see any reason to beleeve , that he can hold it long , every thing about him carrying the face , and denouncing threats of death . So that it may be said of a man in that estate , as Paul sayd of himselfe ( 2 Cor. 1.9 . ) I received the sentence of death in my selfe ; hee that is not sure of his life , hath upon the matter a sentence of death in him . Moses describeth such a state , ( Deut. 28.66 . ) Thy life shall hang in doubt before thee , and thou shalt feare day and night , and thou shalt have no assurance of thy life : As if he had sayd , thou shalt not be able to call thy life thine own , nor to say in whose keeping it will be an houre hence ; It shall hang before thee as a thing which two are contending and striving for , and no man can determine who is like to be master of it . The life of man doth or ought alwayes to hang in doubt before him , and he can have no assurance of it , whether we respect the common fraylety of nature , which concernes every man , or the speciall purpose or appoyntment of God which concernes him . But there are some men whose lives hang in doubt before them , and they have no assurance of their lives , because of outward reall dangers , or at least because of their jealousie and suspition of those dangers which they phancy to themselves . Hee riseth up , and no man is sure of his life . These two parts of the verse being thus layd together , The whole may be expounded

First , Of another man rising up , and the wicked man fearing his life , if any man riseth up , hee is not sure of his life ; that is , if a man oppose and set himselfe against this tyrannous oppressor , Tam timidus et vecors est tyrannus quam saevus & crudelis ; si enim quispiam audeat resistere , statim de vita sua & incolumitate desperat . Simplicissimus est sensus ut utraque pars de impio dicatur , et de illius commotione animi & metu quem mala conscientia efficit . Cum steterit non credit vitae suae . Merc : hee ( namely , the tyrant , or the oppressor ) will not be in any surety of his life . For , As tyrants are very Cruell , so they are very fearefull , and when they see themselves oppos'd , their feares are encreased . They feare all men , of whom all men are afrayd .

Secondly , Others expound it as an expression of the wicked mans secret feare , even when no man opposeth or pursueth him . And thus he is afrayd in the strength of his state , or when 't is best with him . When he riseth up in greatest power and glory , hee is not sure of his life ; that is , hee is afrayd of his life ; his evill Conscience troubles him , and darts in continuall feares upon his soule : He feareth falling as soone as risen up , and death when he is ( as to humane provision and appearance ) safest and furthest from danger . The marginal reading of our English Bibles gives this sence of the text ; He trusteth not his owne life ; that is , He doth not trust that his owne life is safe ; Hee doubts his neerest friends will be his enemies , and that they who are of his blood seeke his blood , and are ready to ruine him ; he hath evill thoughts of others , and hee thinkes the thoughts of all others are evill concerning him . It can never be wel with him whose conscience is evill ; How troublesome is that mans life to him , who eyther is alwayes in danger , or suspects alwayes that he is ? How unsure is that mans life to him , when he seeth himselfe ready to fall , who riseth or standeth up , and yet is not sure of his life ?

Qui restitit tyranno statim de vita sua actum putet . Thirdly , These words are expounded to set forth the danger of that particular man , or of those men , how many soever they are , who oppose the wicked oppressor . He that riseth up is not sure of his life ; As if he had sayd , if any man rise up to stop this tyrant in the wayes of his oppression , he shall but ruine and undoe himselfe by it . Many an honest just man hath sacrificed his life to the wrath of powerfull oppressors , onely by speaking a word against them , how much more by acting against them , and some have not thought their lives deare , that they might doe it .

Fourthly , Etsi porrigant manus et foedera percutiant , tamen quarunt occasiones nocendi . Stare accipit pro percutere foedus stando . Isid: ( Which was toucht before ) as this posture of rising up , implyeth Covenant-making , The sence is this ; Though the oppressor give you assurance by the strongest Covenants , yet no man is sure of his life ; that is , there is no trusting to him , though you have his word , though you have his Oath , yet you have not him ; though hee give you all the Engagements under heaven , yet hee gives you no security ; for he is unfaithfull , unsteady , a Covenant-breaker ; He that makes a covenant or takes an oath meerely for his owne advantage , will quickly breake both oathes and covenants for his owne advantage , and if no occasion be offered for the making of a breach , he will make one , or at least pretend one .

Fifthly , According to our translation , Si insurrexerit in aliquem & adoriatur , is quem adortus fuerit , non sperabit se ultra victurum . Vatabl: the sence may be given two wayes ; First , he riseth up , that is , he groweth very powerfull , and then no man is sure of his life , that is , no good man is sure of his life . For hee is a terror not onely to evill doers ( as all Magistrates ought to be , Rom. 13.3 . ) but he is a terror to those that doe well ; secondly , He riseth up , that is , he groweth angry and enraged , his choler boyles in him , and then no man ( of them especially against whom he is enraged ) is sure of his life . And when he sayth ( in reference to any of these cases ) no man is sure of his life , the meaning is , every man hath great reason to feare , if not utterly to despaire of his life ; no man is absolutely sure of his life at any time ; for ( as the Apostle James sayth , Chap. 4.14 . ) What is our life ? it is even a vapour that appeareth a little time , and then vanisheth away ; and how short the time of its appearance will be no man knoweth , therefore ( I say ) no man can at any time be absolutely sure of his life , no not for the least moment of time , but at sometimes our lives are lesse sure to us then at others , yea at sometimes we have no assurance at all of our lives , and we never have lesse hope to live , or lesse hold of life , then when The wicked man riseth up .

Hence observe .

The power of a wicked man is the danger of all ; good men yea all men are in danger when the wicked man is in power .

Hee riseth up , and no man is sure of his life ; when the ungodly are in the hight of prosperity , no man is in safety . ( Pro. 11.10 , 11. ) When it goeth well with the righteous the City rejoyceth , and when the wicked perish there is safety : by the blessing of the upright the City is exalted , but it is overthrowne by the mouth of the wicked , that is , by the mouth of those wicked men who are in power ; their rising is the fall of the righteous , and with their fall , the righteous rise . When the wicked perish there is safety . And againe , ( Pro. 28.12 . ) When righteous men doe rejoyce , there is great glory . That is , when righteous men prosper ( the effect is put for the cause , or the consequent for the antecedent , joy follows prosperity , when ( I say ) it is thus with righteous men ) there is great glory , that is , men appeare in their best both by words and actions . The joy of the righteous is not alone , many others rejoyce with him , yea , are made joyfull by him . So that when the righteous rise up in honour and authority , all men set themselves out to the utmost , and doe as it were cloath the dignity of righteous men with glory . Then they are willing to shew what they have , because they know , they shall keepe what they have safely . And the freenes of their glorying when the righteous rejoyce , sheweth the freedome which they enjoy under the power of the righteous . But ( saith Solomon in the same place ) when the wicked rise ( which is the word of the text ) a man is hidden . Which may be expounded first thus . The wicked when they rise doe scarse shew themselves to be men , they are so inhumane and cruel , which suites wel with the 15th verse of the same Chapter , As a roaring Lion and a ranging Beare , so is a wicked ruler over the poore people . So that nothing of a man appeares in them when they are in power . Secondly , we may take the meaning ( more nere the present poynt ) thus ; When the wicked rise , that is , to greatnes and authority , A man is hidden , that is , men keepe as close and private as they can , as if they were affrayd to be seene , and doubted they should be ruined by their rising . When the wicked appeare most , the godly run into holes ; for they instead of being a shield of protection and defence to the Godly , are a snare , a sword , and vexation to all that are about them ; they use their power for destruction , and not for Edification . The Apostle ( 2 Cor. 13.7 . ) speaking of the power given him by Christ in the Gospel , saith , It is for Edification , not for destruction ; the designe of that power is to build up , and not to throw downe ; So the great designe of all power in the hand of the Magistrate as well as of the Ministery is for Edification , not for destruction ; destruction is that which comes but by accident , by reason of the sin and wickednes that men doe ; the great busines of the Magistrate is to save , to build up , and to defend ; yet such is the wickednes of mans heart , that many times when he hath power in his hand , no man is sure of his life . Hee is so farre from giving assurance , protection , and defence to all by his power , that his power is every mans danger . And hence Solomon concludes ( Prov. 29.2 . ) When the righteous are in authority the people rejoyce , but when the wicked beareth rule the people mourne . It cannot but be sad with them who have nothing sure to them ; they must needes mourne who have neyther estate , nor liberty , nor life sure to them ; they must needes mourne who see nothing so sure to them as sorrow . As to have our spirituall calling and eternal election made sure to us , is the top of all joy to us in this world ; So to have nothing in this world sure to us , no not so much as our life ( in the sence explained ) sure to us , is the bottome and lowest of all that sorrow which concernes this present world . And this sorrow the wicked mans exaltation brings upon all men ; He riseth up and no man is sure of his life .

But as it felloweth ,

Vers. 23. Though it be given him to be in safety , wherein hee trusteth , yet his Eyes are upon their wayes .

In this 23d verse , Si quis ei donet ut tutus agere possit ac nitatur illi , oculi ejus speculantur vias ad nocendum . Tygur : Solent boni dare impijs munera ut confidentèr h●b●tent inter illos : at poslea infidiantur illis a qu●bus munera acceperun● . Vatabl: Job further describeth the state of wicked men in their prosperity : wee may read the text thus ; If any one giveth to be in safety , &c. and so the sence of this verse falls in with the Interpretation of the words last opened ; If any one giveth to be in safety , that is , this man is so wicked , that though any poore man , or any who are in feare of him would bestow large gifts upon him to bribe him for his favour , or stay his hand from oppression , that they might live quietly by him , and so should trust upon him , that having received their money , surely hee would let them alone , and they should be quiet , yet his eyes are upon their wayes ; that is , hee is looking about him , to pick holes in their Coate , and finde some advantage against them to bring them into trouble . For as his own Covenants cannot hold him , so neyther can their curtesies , but his eyes are ( severely and critically ) upon their wayes , to discover some fault , if any be , or if none be , yet to suggest somewhat as matter of accusation , and so of proceeding against them . This is a truth , though a man buy his peace at a very deare rate of wicked men , yet there is no assurance to be had : bribeing and submission , and flattery will not hold long ; many examples have proved that these things have not secured good men from the oppression of tyrants ; but they have quickly found out a way to ruine them that have been most liberal in rewards to gaine their favour , and purchase their owne peace . If any one give to be in safety , and trusteth he shall be safe , his trust will fayle him ; The more we trust God the safer we are , but there is no safety to be had by trusting ungodly men . This is a good sence , yet , rather according to our translation , the words shew the Condition of the wicked man himselfe in his prosperity .

Though it be given him to be in safety , wherein he resteth , yet his eyes are upon their wayes .

That is , though it be given him of God , or though God give him this priviledge to be in safety , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad fiduciam , nomen Batach insignē importat fiduciam & confidentiam sine ullo pavore . Dat ei securitatem ; i e. dat ei quod ipsum reddere potest securum . that is , though he rise up , and put downe all that oppose him ; though God give him this safety , yet &c. The word which wee translate , to be in safety , signifies the most secure safety , or safety accompanyed with the highest Confidence , that is , when there is not so much as the least mixture of any feare , not so much as the least Jealousie or suspicion of a change . Babylon is described presuming upon such a safety ( Esay 47.8 . ) I sit a Queene and am no widdow , and shall see no sorrow ; and the wicked are spoken of as possessing and enjoying such a safety ( Job 21.9 . ) Their houses are free from feare , neitheir is the rod of God upon them ; they are free not only from the rod of God , but from the feare of the rod ; though the wicked man live thus Confidently , and all things are with him according to his wish ; though God seemes to crowne him with loving kindnes and tender mercies , which are the proper portion of the Saints ( Psal. 103.4 . ) Though hee give him his hearts desire ( which is a promise peculiar to the godly man ( Psal. 37.4 . ) though it be given him to be thus in safety , wherein , or whereon hee resteth , that is , though as hee seeth no danger , so hee suspecteth none , but rests in his state , and sayth , all 's sure , all 's well ; though the Condition of a wicked man be thus safe and prosperous ; and all this by the gift of God , yet &c.

Before I explicate Jobs exception upon this great gift , Take two or three notes from the consideration of the Author and nature of this gift , as also from his rest upon it .

First , To be in safety is a great outward mercy .

We finde it promised among many other speciall mercyes to the Church in her best estate ( Ezek. 34.27 . ) The tree of the feild shall yeild her fruit , and the earth shall yeild her encrease , and they shall be safe in their land . And such was their old promise ( Lev : 26.5 . ) Ye shall eate your bread to the full , and dwell in your land safely . ( Deut. 33.28 . ) Israel shall dwell in safety alone . Though Israel be alone he shall dwel in safety , or Israel alone shall dwell in safety . He shall have safety when others are in danger . Thou ( saith David , Psal. 4.8 . ) makest me dwell in safety ; and saith the Lord concerning the poore man ( Psal. 12.5 . ) I will set him in safety from him that puffeth at him . ( Pro. 21 . 3● . ) Safety is of the Lord . Yea Secondly , The safety even of a wicked man is of the Lord .

It is given to him ( by way of common providence ) to be in safety ; as God takes care of his owne servants in mercy , so 〈◊〉 takes care of a wicked man in wisedome ; hee is the preserver both of man and beast ; hee is the preserver not onely of good men , but of evill men , who are as beasts . How bad soever any man is , his good , whatsoever he hath , is from the Lord . They may have safety , who shall never have salvation . And they who are neere to eternal damnation , may be farre from danger .

Thirdly , Whereas it is sayd , Though he be in safety , wherein hee resteth .

Note .

Outward prosperity is the foundation of a wicked mans peace .

God giveth him safety , and he makes his safety his God . He resteth in the safety which God giveth him , not in God who giveth him safety . Carnal men loose God in the creature ; and whereas they should trust in God , because he sendeth them good things , they trust upon the good things which God sendeth . In whatsoever ( besides God ) we place our trust , that we put in the place of God . David was much overshot in this poynt ( Psal. 30.6 . ) In my prosperity I said I shall never be moved ; God made David prosper , and David rested in his prosperity . When David was right , he sayd in his adversity ( and every godly man may say in his deepest adversity ) I shall never be moved . God is as strong to us in our greatest weakenes as when he makes our mountaine strongest ; and they who thinke themselves more immoveable when their mountaine is strong , then when it is weak , rest in their mountaine not in God . Now if David ( a man after Gods owne heart ) set or rested his heart so much upon his mountaine ( that is , his worldly prosperity ) because it was strong , how much more may carnal men grow into an admiration of their earthly mountaines , and rest under their shadow and shelter , as if they could never be moved ? Worldly men doe this so much that this is made the description of worldly men ( Psal. 49.6 . ) They that trust in their wealth , and boast themselves in the multitude of their riches . Who these are is not expressed , as if every one must needs know what sort of men they are who trust in their wealth ; that is who see all well with them , and who say all shall be well with them , because of the multitude of their riches . For that is properly to trust in riches , when a man sayth to himselfe ( as the rich 〈◊〉 sayd , Luke 12.19 . ) Soule , take thine ease ; thou hast much goods laid up for many yeares , Eate and drinke , and be merry . Job had another spirit in the midst of his prosperity ( Chap. 3.26 . ) I was not in safety , neither had I rest , &c. he spake there of his Condition before he was in trouble , when hee had some thousands of sheepe , some hundreds of oxen , with a multitude of Camells and Asses , when hee had many sons and daughters , with servants in great number ; When it was thus with him , when no Cloud had in the least darkened his day , nor so much as a graine of gall or wormewood embittered his cup ; when he was thus safe , yet hee sayd I was not in safety . When the Devill said hee was so safe that hee could not touch him ; Thou hast made a hedge about him , yet hee sayd , I was not in safety , neyther had I rest ; that is , hee looked upon his hedge as upon that which might quickly be broken through , & upon his mountaine , as that which might not onely be quickly moved , but quite removed , he saw all he had shakeing and tottering , and so could not have any rest in any thing which he had : he had rest in opposition to murmuring and discontent about the things of this world , but he was restlesse in opposition to confiding in and satisfaction with the things of this world . In this respect his very safety was unsafe , and his rest , restlesse to him . Only the carnal man , when God giveth him to be in safety , resteth in it ; he sits downe and concludeth that he hath enough at present , and that his Enough will last for Ever ; He resteth in his safety , not onely as being out of danger , but above it . Job having thus set forth the outward state of the wicked man , he is in safety , as also the state of his inward man , He resteth in it ; sheweth us in the last place and close of the verse , what God is doing towards him , while he is doing thus , or notwithstanding he doth thus , Yet his eyes are upon their wayes .

Some read , though his eyes are upon their wayes , and give the sence thus , though God seeth all their wickednes , yet hee lets them proceed and prosper ; That 's a truth ; God doth not let wicked men prosper , because hee doth not know how wicked they are , or what wickednesse they doe ; hee knowes well enough , how ill they are , and what evill they doe , his eyes are upon their wayes , while they abuse his mercyes , and ( in stead of resting in him who gives them safety ) rest in the safety which he hath given them .

Secondly , Others read thus , and his eyes are upon their wayes ; as if the words were a further description of the wicked mans outward prosperity , and a description of it to such a height , Quasi intentis in ipsos dei ipsius oculis ut eis omnia ex ipsorum animi sententia succederent . Bez : Plus est quod probatur aspectu quam quod sermone laudatur . Ambros : as if the eyes of God were fixed or fastned upon his wayes , to take care of him , and to cause him to prosper in them ; as if the eyes of God did drop blessings upon him , and guide him every day successefully in all his undertakings . The eye of God upon a place or person implyeth ( in Scripture language ) his presence with them for good . ( Deut. 11.12 . ) The land whither thou goest in to possesse it , is not like Aegypt , &c. but it is a land which the Lord thy God careth for , the eyes of the Lord thy God are alwayes upon it , from the beginning of the yeare even unto the end of the yeare ; as if he had sayd , The Lord is uneessantly watchfull over it , both to prevent evill , and to bestow good upon it . Read the same sence of the phrase ( Ezra 5.5 . Psal. 33.18 . Psal. 34.15 . ) And usually in Scripture when the eye of God is sayd to be upon any , it is not taken in an evill sence unlesse so exprest : as ( Amos 9.4 . ) Mine eyes shall be upon them for evill and not for good . So that , while Job sayth , And his eyes are upon their wayes , The words , according to this reading , continue , if not highten the former sence , shewing further the outward prosperity of evill men by the seeming favour of God to them .

But I rather close with our reading , yet his Eyes are upon their wayes ; as if he had sayd ; Doe not thinke that God taketh no notice of their sinfull Courses , because hee gives them to be in safety , and in such safety , that they rest and trust upon it , for I tell you the eyes of God are upon their wayes .

Hence observe .

God alwayes seeth the wayes of wicked men , or hee seeth wicked men in all their wayes .

It is no argument that God neglecteth the government of the world , because wicked men are in safety ; Hee fully considereth their wayes , who eyther through ignorance are wandring from , or , through wilfullnes , turning out of his wayes .

And the eye of God is upon the wayes of such men , not onely to see which way , Hic opponitur conniventiae & dissimulationi . Coc : or whither they are going ( Job 34.21 . ) but to punish them for their going wrong . God will not connive at , nor dissemble what he seeth when he seeth what is unfit . ( Hab. 3.6 . ) Hee stood and measured the earth , hee beheld and drove asunder the nations , that is , he divided and brake those nations in whom he beheld iniquity . ( Zach. 9.8 . ) And no oppressour shall passe through them any more , for now I have seene with mine eyes , that is , I have exactly seene , I have taken perfect notice of them and their oppressours , & I will in justice so oppresse their unjust oppressours , that they shall be rid of them for ever , No oppressour shall passe through them any more . Wee may make a threefold difference about the Eye of God upon the persons or wayes of men .

First , The Eye of God is upon the wayes of men , to observe what they doe , his eye distinguisheth between good and evill , and discerneth , as much as beholdeth what is done ; His seeing the wayes of men is a cleare understanding of them .

Secondly , The Eye of God is upon the wayes of men to prosper and blesse them in what they doe well . The eye of God upon the righteous implyeth , yea and conveigheth mercy to the righteous .

Thirdly , The Eye of God is upon the wayes of men , to punish and chasten them for what they doe amisse . God hath a vindictive , or a revengeing eye , as well as an intuitive or a beholding eye . This eye of God is upon all the wayes of wicked men , though for a time hee giveth them to be in safety , wherein they rest . And because God seeth the wayes both of the righteous and the wicked , therefore God commandeth us to say to the righteous it shall be well with them , for they shall eate the fruit of their doings . Wo to the wicked , it shall be ill with him , for the reward of his hands shall be given him . Every man shall receave from the hand of God , according to what God hath seene with his eye .

Lastly , Wee may take these words as an admiring Conclusion , like that ( ver. 12. ) Yet God layeth not folly to them . They doe foolishly , yet God doth not deale with them according to their folly ; so here they doe wickedly , yet his eyes are upon their wayes . As if he had sayd , it is a wonderfull thing , even matter of astonishment , that God who so exactly seeth and knoweth the wayes of wicked men , should suffer them to be an houre in safety . Is it not a wonder that God should suffer them to live long and safely , sinning , who deserve to dye for every sin ? As all wicked men who dye impoenitently dye in their sins , so God suffers many wicked men to sin till they dye ; he seeth their wayes and will not stop them , till they have run their full course . Here is the patience and long suffering of God . Men sinne to a wonder , when they goe onne in sin after many smitings ; as the Lord complains by his Prophet ( Amo : 4. ) I smote them with the pestilence , & with the sword , &c. yet have they not returned unto mee saith the Lord . Now as it aggravates mans sin , to sin under wrath and smitings , so it hightens the goodnesse and patience of God to admiration , that he doth not smite men in their sin , seing he beholds them in their sin . His Eyes are upon their wayes to behold every sin , and every sin is not onely displeasing but burdensome and grievous to him . What a miracle of patience doth this discover in God ? The Prophet Habackuk moves the Lord to revenge , and wonders how hee could hold his hand from punishing , while his eye beheld that done which was so displeasing . ( Hab. 1.12 , 13. ) Art not thou from everlasting O Lord my God , mine holy one ? wee shall not dye , thou hast ordained them for Judgement , and O God thou hast stablished them for Correction . Thou art of purer Eyes then to behold evill , and canst not looke on iniquity . Wherefore lookest thou on them that deale treacherously , and holdest thy tongue , when the wicked devoureth the man that is more righteous then he ? As if he had sayd , Lord , I know thou beholdest all the Evill in the world , and art of purer eyes then to behold it with any delight or approbation . Now seeing it is so , why then doest thou looke on them that deale treacherously ? In the former part of the verse he sayd , Thou canst not looke on iniquity , and in the latter he saith , why doest thou looke on them that deale treacherously ? There is a twofold looke of God ; First , ( as was toucht before ) a looke of approbation ; secondly , a looke of patience . And so the meaning of the Prophet is , seeing , O Lord , thou canst not looke upon sin approvingly , why doest thou looke upon it patiently ? And holdest thy tongue when the wicked devoure the righteous . As if he had said , How is it ( Lord ) that thou doest not breake forth into the severest rebukes against them ? How is it that they have not so much ( to appearance ) as a frowne or an ill word from thee , who have deserved blowes and utter breakings ? Indeed if God had but the patience of all Creatures , had he but the patience of men and Angels , the sin of man would spend it out in one day : God could not hold his tongue nor his hand an houre , Considering , that he clearely discerneth all the wickednes that is in the wayes of men , and that every the least unevennes as well as wickednes is extreamly displeasing to him , were not his Infinite patience ; God could not hold but destroy all the wicked of the world , or all that world which lyeth in wickednes , were it not that hee is resolved to magnifie his patience . And though for reasons knowne to himselfe , hee beares with those that are burdensome to him very long , not onely many dayes but yeares , yet the time is at hand when he will bring them to Judgement , and Judge them according to those wayes upon which his eyes have been . Then the wicked shall finde that as the eyes of God have been upon all their wayes , so that he hath not at all , or not in the least been pleased with any of them .

JOB , CHAP. 24. Vers. 24 , 25.

They are exalted for a little while , but are gone , and brought low , they are taken out of the way as all other , and cut off as the tops of the eares of Corne.

And if it be not so now , who will make me a lyar , and make my speech nothing worth .

JOb still proceedeth to describe , and here concludeth his description , of the state of wicked men , he hath ( as hath been shewed in the exposition of the former part of the Chapter ) drawne the blackest character of their wickednesse , as also given the fayrest prospect of their outward happinesse ; They sin and prosper , they sin and are safe , they have much good while they doe much evill .

This text speakes againe of their prosperity , yet with a diminution , they are exalted ( but it is onely ) for a little while , for they are gone and brought low , they are taken out of the way as all others , and cut off as the tops of the eares of Corne.

There are two opinions concerning the general scope of these words .

First , Some conceive that Jobs aime is to shew , that both in life , and death , wicked men fare like other men ; They are exalted for a little while , as all others are , they are gone , brought low , and taken out of the way as all others are .

Yet , secondly , I rather incline that he here intends to set forth the miserable conclusion of wicked men , not onely as they are cut off from worldly enjoyments , as all men sooner or latter are , but as they are cut off from worldly enjoyments in a way which is not common to other men , or which is not the common way of man . And the reason why I rather incline to this as Jobs scope , is , because these various expressions of the same thing , they are gone , they are brought low , they are taken out of the way , they are cut off ( these various expressions , I say ) seeme to carry somewhat more then the remove of men out of the world , by the ordinary way of dying , or then by a naturall death .

Vers. 24. They are exalted for a little while , but are gone .

They , that is , the wicked , the adulterer , the theife , the oppressour ( such he had before described ) are exalted ; they grow great , and spread farre , they grow high , or are advanced to high places . The originall word which we render , to be exalted , signifies to be lifted up , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 levavit exaltavit , exaltatus fuit ; latini Roman hac originatione decorare gestiunt ab magnitudinem . or any thing that is lifted up in height , or greatnesse , and hereupon some Critricks tell us that the Great City Rome had her name from this Hebrew roote ; Rome as all ( who know any thing of antiquity ) know , is a City which hath been exalted over the nations , a City great in strength , and mighty in power ; Rome is as much as , height , or exaltation ; As Abraham is a high father , an exalted father .

They are exalted .

The word may be applyed to a twofold exaltation ; first , an inward exaltation by pride ; some rise within , faster then they rise without , yea there are some that rise very high within , when they are cast very low without ; they exalt and lift up themselves in pride of spirit , though they are cast downe in state . The word is often applyed to note pride or haughtinesse . ( Micah 2.3 . ) Thus saith the Lord , behold against this family doe I devise an evill , from which ye shall not remove your necks , neither shall ye goe haughtily . The word is , ye shall not goe in your height , in your altitudes , as ye have done , the case shall be altered with you , and the Tables turned ; for this is an evill time , that is , an evill time to you , a time of calling you to an account about , and of punishing you for all your wickednes , and especially for your pride . As ye have made it an evill time by your sin , so ye shall finde it to be an evill time to and by your smart And this hight of spirit often breakes forth , and is signified in height of action , or in haughty postures , The lifting up of the head , the stretching out of the neck , Thus ( Isa. 2.11 . ) The lofty looks of man shall be humbled . The heart looks out at the eye , the lofty heart makes a lofty looke ; according to the frame of the heart , is the cast of the eye ; the eye is not proud , but as it is instructed , and tutoured by the heart , so it acts proudly , and looks haughtily . And thus they alwayes act , who though they are not exalted , yet have a minde to exalt themselves , who when others cast no honour upon them , yet they will take it , and reach after it . Thus the word is applicable to internal selfe-exaltation , as well as to external exaltation , or exaltation by others . For as many are outwardly humbled , who are not at all humble : and as some are inwardly humbled , who are not at all outwardly humbled , ( they have an humble lowly frame of heart , and are active in humbling of themselves ) so many are inwardly exalted , who never had nor deserved , in the least , any outward exaltation . They are active to exalt themselves , whom no man besides themselves , thinks worthy to be exalted . The men of whom Job speakes were doubtlesse forward enough to exalt themselves , yet

I understand him rather speaking of their outward exaltation . For Job is here describing the prosperity of wicked men , not their pride . Though , we know , prosperity is the occasion of pride , and men usually grow high-minded , when they grow high in the world . As by pride cometh contention , so by exaltation cometh pride .

They are exalted .

That is , they are great , and rich , they are promoted to honour , and set uppermost among men .

For a little while .

The Original in strictnes is onely thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They are exalted a little . But the word is taken two wayes in Scripture .

First , For little in degree , or for a little deale ( as we say ) that is , for a thing that is little ( Psal. 37.16 . ) A little that a righteous man hath , is better then the riches of many wicked ; His morsel is better then the others feast ; his penny is better then the wicked mans pound . Thus Jonathan spake ( 1 Sam. 14.29 . ) when Saul had given that severe charge that no man should eate till the Sun went downe ; My father hath troubled the land , see I pray you how my eyes are inlightened , because I tasted a little of this honey ; As if he had sayd , I did not eat much , not so much as to delight my selfe , much lesse so much as to glut my selfe , I did eate but a drop or two , and mine eyes are wonderfully inlightned , that is , my spirits are much refreshed and cheared , for naturally , when a man is faint , his eye-sight fayles .

Secondly , For a little in time , or for a short space of time ( Psal. 37.10 . ) For yet a little while and the wicked shall not be , yea , thou shalt diligently consider his place , and he shall not be , that is , he shall not be in power , he shall not flourish in worldly pompe many dayes . The birth of his prosperity shall not be farre in time from the death of it , nor the grave of all his glory from the cradle of it . So ( Psal. 8.5 . ) Thou hast made him a little lower then the Angels ; which prophecy of Christ is cited ( Heb 2.7 . ) Now Christ was not made a little lower then the Angels in degree ; For he was the Lord of the Angels , and when God brought him his first begotten into the world , he sayd , And let all the Angels of God worship him . But Christ was made lower then the Angels for a little time ; And so we put in the margin , Thou madest him a little while inferior to the Angels . Namely , for the while or time when he was abased by death and lay in the grave ; yet we may say also that Christ was made a little lower then the Angels in his taking upon him our nature ; The Angelicall nature being higher then the humane , as considered in it selfe . We may expound the word here in eyther sence , they are exalted a little , that is , first , they have a little exaltation ; secondly , how great soever we may conceave their exaltation to be , yet they are exalted but for a little while or time . We restraine the word to this last sence , as referring to the space of time , wherein the wicked are aloft ; They are exalted for a little while .

Hence observe .

The exaltation of wicked men shall not continue .

They may be high built , but they have not a sure foundation , they may floate aloft , but they have no consistance below , they are as vapours rising from the earth , or as meteors hanging in the ayre , both which are lifted up onely for a little while , and are gone . Athanasius said concerning the wrathful reigne of Julian the Apostate , Let us be quiet , it is a little cloud which will soone passe away . The wicked mans civil honor is but a vapour ( as the Apostle James speaks of the natural life of every man ) that appeareth for a litle time , and then vanisheth away . The exaltation of wicked men , is but for a little while ; For , first , their exaltation is usually but for a part of their lives , and that the lesser part ; and that cannot ( upon any reckoning ) be more then a little while . Secondly , their longest and utmost exaltation can be but for their lives , and the whole life of man is but a little while . David taking the exactest measure of his life , saith , Behold , thou hast made my dayes as an hand breadth , and mine age is nothing before thee ( Psal. 39.5 . ) The whole life of man is very short , and the preferment , or exaltation of wicked men is eyther much shorter then their lives , or their lives are much shortned by their exaltation . They act their power beyond the bounds of Justice , and so forfeit their lives , before they come neere the bounds of nature . Now if life last but a little , and they are exalted but a little while of their lives , or if their lives be cut off within a while after they are exalted , then they have but little exaltation . Many spend a great part of their life before they arrive at exaltation , or preferment in this world , and there are many who out-live their owne exaltation , and there are not a few , who loose their lives by the abuse of their exaltation . The worldly enjoyments of all men are short , and evill mens enjoyments are shortest . Saints shall have enjoyments hereafter commensurate with eternity , but the best of Saints here , have neyther any lease of their lives , nor of their enjoyments . And if it be so with the best of men , then much more with the worst of men , who as they are wrapt up in the common condition of humane fraylety , with all other men , so they lye under some peculiar curses or threatnings which other men doe not . And how soone may a curse cast those downe who are most highly exalted , and blast or wither all their beauty and bravery , whose branches are greenest , and whose faces shine brightest with earthly splendour .

Secondly , Forasmuch as the word signifyeth a little thing , as well as a little time , a little deale , as well as a little while , a thing which in regard of the smalnes of it , is inconsiderable as well as that which in regard of the weakenes of it , is not durable .

Observe .

The greatest exaltation that any man can have in the things of this world is but a little exaltation .

That man is but little exalted , how much soever he is exalted , who is onely exalted in the things of this world ; That which is but little in it selfe , cannot make us very great , though we should have it all as ours , or in our possession . How little a thing is all this world , and how little a part hath any one of this little ? The whole world is but little , what then is a little part of it ? which yet is all that falls to the share of the greatest men in this world . Philosophers say that the whole body of the earth and Sea together , is but as a poynt or pricke with a pen compared to the heavens ; and yet there are very few of the great men of the earth , who possesse so much as a mathematicall poynt or pricke with a pen in the body of the earth . Wee may say , that the day of the greatest man in the world , is but a day of small things . The Prophet to encourage the meane beginnings of Sions deliverance ( Zech. 4.10 . ) sayd , Who hath despised the day of small things ? As if he had sayd , I know many doe it , some hoping and others fearing that these small beginnings will have smaller endings , or end in nothing , but in the joy of the enemies , and in the sorrow and disappoyntment of the friends of Sion ; But I say unto you , take heed of despising the day of small things , that is , the least appearances of deliverance and salvation to Sion . Now as we are not to despise the workes of God , because they are small , so we have no reason to be proud of , but even to despise the things of the world , for they are small . Men have great thoughts and make much adoe about small things , when they have to doe with the greatest things on this side heaven . The greatest things that continue onely for a little while , are but tittle worth , then how little worth are those things , which besides that they continue but a little while , are themselves but little ? Though wicked men are exalted , yet no man hath cause to be troubled at it , or envy them ; They are not blessed because exalted , for they are exalted but a little , and that onely for a little while . It should not be much to us what any man is as to worldly enjoyments , no nor what we our selves are as those enjoyments , seeing whatsoever others are , or whatsoever we are in that capacity , is but for a little while . The Apostle saith ( 2 Cor. 4.18 . ) We looke not at the things which are seene , but at the things which are not seene ; that is , we make not the things of the world our scope , but the things which lye beyond this world , which are seene by faith onely ; And the reason why he looked not at these things which are seene , was because the things that are seene are temporall ; those things which are seene , will not be long seene , they are but for a while , and therefore not to be much looked after . The Things which are not seene shall be seene for ever , they are eternal , and therefore most worthy to be looked after . The world hath beauty and glory in it , but this staines the beauty of all earthly glory , that it may be so quickly stained . The evills and troubles of this world , should not much trouble us , nor the afflictions of this world present much afflict us , because they are but for a while ; suppose a godly man be cast downe , and laid low in reference to the world , he is laid low but for a while , therefore no great matter to him , he hath no great reason to be troubled at it ; as the Apostle argueth in the same Chapter ( ver. 16. ) For this cause we faint not , for our light afflictions which are but for a moment , &c. therefore he calls them light , how great and how heavy soever in their owne nature , though they were as heavy as a mountaine , he calls them light , because as to their duration they were but for a moment . We say , A light thing carryed a great way or a great while becometh heavy : He that puts onely a pound-stone in his pocket , will be very sencible of and much burdened with the weight of it , before he comes to the end of a long journey ; whereas a great weight is not much burdensome , if it be not much borne . Now as worldly evills and troubles are light , because but short , so are worldly comforts and honours , especially the worldly comforts & honours of wicked men ; of whom it is expressely sayd , not onely by way of assertion ( in which sense it may be sayd of all men ) but also by way of commination , They are exalted for a little while . Againe , as the profession of hypocrites , hath a kinde of appearing goodlinesse and beauty , but it is little worth , or it is of no worth , because they endure but for a little while , they are but Temporyes , as the word is in the parable of the Sower . Or as the Lord complaineth by his Prophet ( Hos: 6.4 . ) O Ephraim , what shall I doe unto thee , O Judah , what shall I doe unto thee , for your goodnesse is as a morning cloud , and as the early dew , it goeth away ; goodnesse it selfe is scarce good , goodnesse is little worth , if it be but as a morning cloud , if it be but as the dew that goeth away when the heate of the Sunne commeth . The worth and glory of true grace stands in this , that it stands and endures for ever ; let the world turne which way it will , true grace stands its ground and turnes not away . Now if all the goodnesse and pretended holynes of hypocrites and formalists be nothing worth , because it is ( like a cloud , or a dew ) onely for a little while ; how little worth is the exaltation of wicked men , which goeth away , and is as quickly gone , as a cloud is scattered and blowne away by the wind , or a dew exhaled by the rising Sunne . We may say of all the glory of the wicked , as the same Prophet Hosea sayth of Ephraim ( Chap. 9.11 . ) As for Ephraim , their glory shall flee away like a bird from the birth , and from the womb , and from the conception ; that is , it shall quickly depart ; by their glory , some understand their children ; As if he had sayd , Their children shall flee from the birth ; that is , if borne alive they shall dye as soone as borne ; Their children shall flee from the wombe ; that is , they shall not be borne alive , they shall be abortives ; Their children shall flee from the conception ; that is , they shall not be so much as conceived . Wee may read the Prophet backward , and beginning with the last first , say ; Their glory , that is , their children , or whatsoever else they glory in and make their glory , shall flee from conception ; that is , it shall not be conceaved , or have any being at all , and if conceived and so have a being , yet it shall flee from the wombe , that is , it shall never come to a compleate being , but shall be marr'd in the making ; or if it be borne and so have a perfect being , yet it shall flee from the birth , that is , it shall dye as soone as borne , and come to its grave in stead of or as soon as to a cradle . Thus he describes the evill that shall come upon all their glory , it shall suddenly fly away , and this spoyles the beauty of all that earthly glory , with which the wicked shine ; They are exalted for a little while . This suddaine vanishing of the wicked mans glory is further described in foure expressions ; first , they are gone ; secondly , brought low ; thirdly , they are taken out of the way ; fourthly , they are cut off as the top of the eares of Corne.

Et non ipse . Heb. i. e. non ullus ipsotū . hac dicendi formula solent Heb●aei significare , quod omnino deletuut perit . Pined : Mutat pluralem in singularem ut significet quemlibet eorum interire . D●us : Pronomen singulare cum verbo plurali notat distributionem in singula , vel collectionem singulorum . Pisc : First , They are gone ; the Hebrew is , they are not ; this kinde of speaking is used to signifie a total or utter perishing . They are so gon , as if they had lost not onely their existence but their essence . The original text is singular ; They are exalted , and he is not , or , he not ; he doth not say , they not , but he not ; Job changeth the number from They to He , to signifie that every one of them is not , or that , not any one of them is . God will deale thus with every single man of them , he is not ; we say , They are gone ; they that goe out of one condition into another , are not as they were , and as to their former state , they are not at all . They who goe from place to place , from state to state , though from a state of life to a state of death , have a being , and therefore we translate wel , not to be , by , to be gone . Some read the words thus ; They are exalted , and within a little while they are not ; we say , they are exalted a little while , and are gone , or are not . The meaning of hoth readings is the same . To say , they are exalted for a little while and are gone , is as much as , and no more then to say , they are exalted , and within a little while are gone . Thus David spake from his owne experience , concerning the prosperity of wicked men ( Psal. 37.35 . ) I have seene the wicked in great power , and spreading himselfe like a greene bay tree , yet he passed away ; and loe he was not : yea I sought him , but he could not be found . Davids experience falls in fully with Jobs assertion ; They are exalted for a little while , and are gone , or are not .

Hence note .

The worldly felicity or exaltation of a wicked man , or a wicked man in his worldly felicity and exaltation , shall be as if he had never been .

Worldly men and worldly things are scarse any thing while they are seene , and therefore when once they disappeare and are not seene at all , it may well be sayd , They are not at all . God who is altogether invisible , is an eternal being , from everlasting to everlasting he is God ( Psal. 90.2 . ) But all those things which are altogether visible , are altogether vanishing ; They are going from us , while they are with us ; and when they are gone , they are as if they had never been with us . And as it is with worldly things ; so with worldly persons , when they are gone , they are not , as to any enjoyment , though they shall ever be as to punishment . They are exalted for a little while , but are gone .

And brought low .

That is the second step ; Some might say , possibly they are gone to a better estate , then before ; they were high before , now higher ; some remove from greatnesse , to greatnesse , from dignity , to dignity , therefore Job explaineth his meaning , They are gone And brought low .

Or degraded from their high places , They are brought low by disgrace , or into disgrace , They are brought low by poverty , or into the lowest depth of poverty . In whatsoever they were exalted , they are now made low . Some expound it of death ; They are brought low , that is , downe to the grave , and that is low indeed . The grave is called the lower part of the earth ; And yet the wicked shall be brought lower then the grave , even as low as hel , or as the lowest hel , as Moses speakes ( Deut. 32.22 . ) The Apostle James sayth ( Chap. 1.9 , 10. ) Let the Brother of low degree rejoyce , in that he is exalted ; But the rich , in that he is made low ; A poore brother , or a brother of low degree seemes to be farre from exaltation ; yet he hath cause to rejoyce in that he is exalted ; and he is doubly exalted ; first , as he is a brother to the Saints , and a member of Christ ; secondly , as he is a sufferer , or afflicted for Christ . Every godly man of the lowest degree is exalted in one of these wayes , and many of them in both ; and any man hath cause to rejoyce in these spiritual honours and exaltations , how low soever he is in temporals . But how is the rich , or the brother of high degree made low ? and why should he rejoyce in that he is made low ? for though there are readings of the text by a supply of other words , yet I judge that to be the best ; But why should he rejoyce in that he is made low ? As the poore mans exaltation before spoken of , is spirituall , so also is the rich mans humiliation . The rich man hath great cause to rejoyce when he is spiritually humbled , and made low in his owne eyes , when he is highest in the eye of the world . To be made low in our owne eyes , or in the sence of our owne sinfullnes while we are rich and outwardly exalted , is a great worke of Grace ; But to be brought low by the hand of God , while we are high and exalted in the eyes of men , and in our owne eyes , is the punishment of sin . Godly Great men are made low in their owne thoughts by grace . Wicked men though never so great , shall be brought low in the sight of others for their sin . They are exalted for a little while , but are gone , and brought low .

Hence note .

First ; As the worldly estates of all men , so most of all the estates of worldly men are subject to changes .

Now they are exalted and lifted up , within a while they are depressed and cast downe . The providences of God ring the changes of mens estates all the world over . As the estates and conditions of severall men differ at the same time ; some men are honorable , others are base , some men are rich , others are poore , some are exalted , others are cast downe . So the estates and conditions of the same men differ as much at severall times ; They who were honorable are abased , the rich become poore , and the men of exaltation are brought low . Thus the hils are turned into valleyes , and the highest mountaines , that is , men as high and strong as mountaines ( as we read in the Prophecy of Zechary ( Chap. 4.7 . ) become plaines . Our spirituall estate is like mount Sion , which shall never be removed , 't is founded upon a rocke that can never be shaken ; But Temporal things are like a wheele which moves continually , and that spoke which is now aloft ( as that Captive King sayd to his Conquerour ) is quickly turned to the ground , and brought low . The Apostle gives an excellent caution in reference to our spirituall estate ( 1 Cor. 10.12 . ) Let him that thinketh he standeth take heed lest he fall . And I may say in reference to any mans temporal estate , He that is surest of his standing , may fall not-withstanding all his heed . And if any one ( as the Prophet once questioned , by whom shall Jacob arise for he is smal ? ) should question by whom shall wicked men be brought low , seeing they are so highly exalted ? It must be answered , that as Jacob riseth when he is fallen , so the wicked fall when they are risen , by the hand or power of God . He bringeth them low by his appoyntment , and he bringeth them low by his power . ( Psal. 75.7 . ) God is the Judge , he putteth downe one and setteth up another . And he it is that setteth up and putteth downe the ●●me man . They are gone , and brought low .

They are taken out of the way as all others .

The original word signifies to narrow , contract , or shut up ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 contraxit cont nuit , o●hu●avit ▪ in piet , festinavit ire & è contrario extendere se , transilire . as also to hasten , extend , and shoote forth ; and the reason is , because by contracting , or drawing any thing backe , we shoote it forward with more force and speed . Wee see how snakes and other creeping things contract , and g●ther themselves up , and then cast themselves forward with much advantage . Both significations of the word are made use of in this place by Interpreters . Some rendring , They shall be shut up , they are brought low , Claudentur sicut omnes . Pagn : Reg : and sh●t up , they ( like prisoners ) are under restraint , or they are restrained in prison . They are apt to abuse their liberty and their power , to the wrong of others , and therefore they are cut short and kept in ; not onely are their hornes broken , their clawes cut , and their nayles pared , but themselves are shut up like beasts , which hurt him that is next whosoever it is . It is reason they should be in safe custody , who being at liberty no man is in safety .

Saltabunt è loco suo Rab. Moy : Mr Broughton gives a sence of the word , which imports not their restraint , but their flight , Every one are made to skip away ; They shall skip or leap out of their places , as if they were forced or frighted , as one of the Rabbins translates it . The meaning of both rendrings meets in the same thing ; for whether a man be shut up in prison , or forced to run and hide himselfe to avoyd restraint and imprisonment , his condition is much alike . By the former he is a prisoner , and by the latter he hath lost his liberty . The difference is not great , whether a man be where he would not , or dares not be were he would . They are shut up , or , they are made to run away . Both which readings comply fayrely enough with ours , They are taken out of the way . For whether a man be carryed away by force , or flyeth for feare , He is taken out of the way .

Hence note .

God doth remove , and take wicked men out of their place when they are in their highest exaltation .

High estates have no security in them , yea they are lesse secure , then the lowest estate ; and that not onely because they are more subject to the envy of men , but because they who are in high places make themselves more lyable to the wrath of God . They use their power to the casting downe and taking away of the innocent , and therefore God is engaged to take them away . For , as God often takes his owne people out of harmes way , so he takes the wicked quite away that they may do no more harme . The righteous perish ( that is , dye , sayth the Prophet ) and no man layeth it to heart , and mercifull men are taken away , they are taken away upon that account which few consider , even from the evill to come , ( Isa. 57.1 , 2. ) God takes away the righteous , lest they should suffer evill , and he takes away the wicked , lest they should continue to doe more evill . The wicked would know no bounds if left to themselves , and let alone ; Therefore God bounds them and saith ( as the Apostle prophecyed of such evill doers , 2 Tim. 3.9 . ) They shall proceed no further , for their folly shall be made manifest to all men ; they shall be taken out of the way . God will give them a stop ; 't is a forme of speech like that which the Apostle useth ( 2 Thes. 2.7 . ) The mystery of iniquity doth already worke , onely he who now letteth , will let , till he be taken out of the way ; there was a rub , a remora in the way of the man of sin , that he could not doe what he would : The power of the Romane Empire stood in his way , and till that was taken out of the way , he could doe no great feates , he could not appeare in his colours . Now as God tooke away the power of the Romane Empire , as to that hight wherein it had formerly been exercised , That the man of sin , might have a liberty to doe evill and fill up the measure of his iniquity ; so God takes away many wicked men , lest they should doe more evill , and even exceed the measure of their iniquity . They are taken out of the way as all others .

This may be expounded ; first , of persons ; secondly , of things ; Transferuntur ut caeteri , nec pejus illis accidit quam cae●eris . Etsi ad tempus evecti tandem amplius non extant : tamen non aliter quam alij . Bez : They shall be taken away , and be sent out of the world as the meanest persons , or according to the common lot of all men . This is understood two wayes ; first , to shew that in death all men fare alike ; so that we cannot distinguish a good man from a wicked man by the manner of his death ; secondly , to shew that they who are highest in the world , are as soone overthrowne by death as the lowest .

Hence Note .

God can as easily remove mountaines as mole-hils , and as quickly triumph in his anger over the Greatest , as over the least .

They who are highest in this world , are no more in his hand , who is higher then the highest , then the lowest of this world are . No creature strength can stand against God . When we see enemies high , we are ready to say , who shall pull them downe , but God can pull them downe , as all others , the high Cedars , the strong Oakes shall be like the poorest shrub . By whom shall Jacob arise , for he is small ? ( saith the Prophet Amos 7.2 . ) O how shall the weaknesse of Jacob be strenthened , and the lownesse of Jacob be exalted ? by whom shall Jacob arise , for he is small ? as we are apt to question the rising of the people of God , because they are smal , so the fall of the enemies of God and of his people , because they are strong and great . By whom shall the bloody enemies be brought downe , for they are high ? by whom shall our oppressours be destroyed , for they are strong ? Such are the reasonings and questionings of our feare and unbeliefe . The text and poynt make answer ; They shall be taken away as all others , even as the weakest and the meanest in the world ; it puts God to no more trouble , to pull the strongest Princes out of their Pallaces , Forts , or Castles , when they stand in his way , & hinder his designes , then to turne a beggar out of his cottage , or house of Hurdles . Such a scorne is put upon the King of Babylon ( Isa. 14.10 . ) All they shall speake , and say unto thee , Art thou also become weake as we ? art thou become like unto us ? Thou thoughtest thy selfe impregnable in power , and thou didst looke upon us as contemptible weaklings , but now thou art become weake as we . While God himselfe speakes great things of Magistrates , and lifts them up as it were beyond the state of man , he yet with the same breath , makes them in one thing but paralel with all other men ; ye rule or have power over others like God , but in your selves ye are as weake and mortal as any other sort of men ( Ps. 82.6 . ) I have sayd ye are Gods , and all of you are children of the most high , but ye shall dye like men , like the common sort of men , and ye shall fall like one of the Princes . Or rather , by much , as some render the Hebrew , and the Princes shall dye as one , or , as any one ; that is , as any ordinary man ; For indeed there appeares no argument in the words reaching the scope of the place , according to our translation , to say , That Magistrates shall fall like one of the Princes , is no abatement to them , but to say , Princes shall fall like any one , is a great abatement and fall to them , and fully reacheth the sence of the present observation .

Secondly , These words , as all others , are expounded of other things , that is , as all worldly things .

Hence Note .

Man in his greatest enjoyments is in as perishing a condition as any thing he injoyeth .

Worldly men are as vaine and transitory , as worldly things are , They are as soone gone as their riches , or their honours , or whatsoever they most desired or trusted to here below . That which they have is perishing , and so are they too . Christ calleth all the things of the world , meate that perisheth , ( Joh. 6 27. ) The wicked man shall perish and be taken away , as all perishing things are , upon which he sets his heart , Accepimus peritura perituri . or which he hath in his hand . We are alwayes dying , and so is all that we have ; ours are dying comforts , dying riches , dying honours , ours is dying strength , dying beauty . ( Isa. 40.6 . ) All flesh is grasse , and the goodlynes thereof is as the flower of the feild ; If all things we have be but a flower , and wee our selves but grasse , then , we are taken away as all other things ; for flowers and grasse are alike easily taken away .

And are cut off as the tops of the eares of Corne.

The original word is often used to expresse that act which was the signe of the Covenant between God and his people from the time of Abraham untill Christ , namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 circumcidit secuit , praecidit , de praeputio carnis vel cordis dicitur . Circumcision or the cutting off of the foreskin of the flesh , and it is applyed not onely to the corpall but spirituall Circumcision , to the Circumcision of the heart in the Spirit . Here it is applyed eyther to the common way of cutting off by death , or to a cutting off by Judgement , both which may be comprehended under the following similitude ; They are cut off As the tops of the eares of Corne.

The Hebrew is , as the heads of the eares of Corne , that is , Summitas vel caput spicarum pro ipsis spicis natis in summitate & capite calami . as the eares of corne which grow upon the top of the straw . Where ( by the way ) the reader may take notice , that the word which we render , Eares of Corne , is that hard word which cost the lives of so many Ephraimites ( Judg. 12.6 . ) Every man that escaped was bid say Shibboleth , and he sayd Sibboleth , for he could not frame to pronounce it right ; Then they tooke him and slew him . The Gileadites cut off all those Ephraimites who could not rightly pronounce this word , that signifies eares of Corne ; And here Job saith that all wicked men are cut off as the tops of the eares of Corne.

The similitude ( as some expound it ) sets forth nothing else but the fayrnesse and easines of the death of wicked men , as hath been shewed before ; They are cut off as the tops of the eares of corne , that is , they dye as corne when it is fully ripe , at a full age . Thus Eliphaz spake to Job by way of promise in case of his returne to God ( Chap. 5.26 . ) Thou shalt come to thy grave in a full age , like as a shoke of corne commeth in his season . But to be cut off like the tops of the eares of corne , seemes rather to imply a violent death , and sounds much more like a Threatning then a promise : Therefore

First , To be cut off like the tops of the eares of corne , shewes how easily wicked men may be cut off by death or Judgement , rather then the easines of their death , when they are cut off . How quickly may an eare of corne be cut off ? wicked men who seeme as strong as oakes , shall be cut off like strawes .

Secondly , It shewes that wicked men are usually cut off by a violent death , eares of corne are cut off by the reapers sickle , they doe not fall off alone : and though a wicked man dye a naturall death , yet there is a violence in it ; he is cut off when he dyeth in his bed as wel as when he dyeth upon the block ; a naturall death , is a kinde of violent death to every man who is unwilling to dye . Such a man doth not resigne up his soule into the hand of God , but his soule is rent and ravished from him . Christ saith of the rich man , though dying in his bed ( for so the parable is to be understood , Luk. 12.20 . ) Thou foole , this night thy soule shall be required of thee , or this night doe they require thy soule from thee . It may be questioned , who shall require it ? he doth not meane , that murtherers should kill him , but that when he dyed his soule should rather be taken by force , then quietly surrendred .

Thirdly , He shall be cut off as the heads or tops of the eares of corne , may note his destruction when fullest and highest . For as the eares of corne are better then the straw ( what is the straw to the eare ? ) so there be some eares of corne that be head or chiefe eares ; so that to say wicked men shall be cut off as the head of the eares of corne , is to say they shall be cut off in their fullnesse , in their hight and glory . When the wicked are not onely eares , but heads of the eares of corne , when they are at the highest , they shall dye ; and this resemblance holds not onely because some eares are head-eares , fuller and higher then others , but because all corne is cut , when once it comes to a head , that is , to a perfect fullnes .

Fourthly , To be cut off as the tops of the eares of corne , may also signifie that there is a speciall time or season , when wicked men are to be cut off ; For as corne is not alwayes ripe for the sickle , so wicked men ( though they alwayes deserve , yet ) are not alwayes ripe for Judgement ; Corne is not cut downe when greene , or when grown high , but when it is ripe & fit for the flaile , it is cut in its season ; wicked men shall be cut off in their season . And as there is a general season for the harvest of the whole world , so for every man in particular . ( Rev: 14.15 . ) Thrust in thy sickle and reape , for the time is come for thee to reape , for the harvest of the earth is ripe , God will not command the Angel to put in his sickle till the world be ripe for Judgement , as he spake also by the Prophet Joel ( Ch. 3.13 , 14. ) Put in thy sickle for the harvest is ripe , come get you downe for the presse is full , the fats overflow , for their wickednes is great , multitudes , multitudes in the valley of decision , for the day of the Lord is neere , in the valley of decision ; that is , in the valley of cutting downe , or of cutting off ; or as we put in the Margin , in the valley of concision or threshing ; When the wicked shall be cut off as the tops of the eares of corne , by the sickle of divine wrath , and be under dreadfull breakings and threshings for evermore .

Lastly , This cutting off as the tops of the eares of corne , shewes that God doth not cut off wicked men when he hath them at an advantage , when they are weake , when they are low , but when they are as the tops of the eares of corne , when they are at their best , then he doth it ; the chiefe of the people are called the heads of the people , ( Numb. 25.4 . ) hang up the heads of the people before me , sayth God , by Moses , he cut them off who were as the heads of the eares of corne . As some Tyrants for feare , So God in Justice cuts off the heads of the people , the chiefe of Familyes , Princes , and great men . This was Elegantly , though cruelly , Summa papaverum capita decussit , ut significaret principes civitatis paulatim esse ●ollendos . Flor : de Gest : Rom: cap. 7. expressed by Tarquin the proud , the last King of the Romanes , who when a Citie was taken , or surrendred , and application was made to him how he would have the Citizens dealt with , he answered , onely by a signe , calling the Messengers into a garden , and having a sticke in his hand , he strucke off the heads of the poppyes , intimating to them , that now the Citizens were in their power , they should cut off all the chiefe and leading men among them : Thus the Lord cuts off the heads of the eares of corne , the chiefe of men , or men of greatest power , in the greatnesse of their power , he cuts them off in love to justice and righteousnesse , as tyrants doe in feare and jealousie of their power and greatnesse . They are cut off as the tops of the eares of corne .

Job having at large described the state of wicked men , and exemplified many of their wickednesses , concludes by way of challenge .

Vers. 25. And if it be not so , who will make me a liar , and make my speech nothing worth .

In this verse we have Job triumphing , and yet not so much Job triumphing , as truth triumphing ; for how much soever we speake for and defend the truth , Non timet veritas falsitatis insidias sed vel pressa tandem triumphat . August : Ser: de Sanct: it is not comely that our selves should triumph , but the truth onely . Job indeed shewes his confidence in the equity of his cause , which he affirmes so just and so fully proved to be the minde of God , that he dares venture upon the Judgement of any man alive .

If it be not so now , who will make me a liar .

Brevissime in Hebraeo , Etsi non . Some make other men lyars , by teaching them or encouraging them to tell lyes , others make men lyars by proving that they have taught or told lyes ; This is Jobs meaning when he sayth , Who will make me a lyar ? Wee may suppose Job at the close of his speech rising up and looking about him , while he spake thus , who will make me a liar ? Let me see the man stand forth that hath any thing to object against what I have sayd . The words are elegant in the Original , and if not , that is , if it be not so as I have asserted concerning the dealeings of God with wicked men , that they many times flourish and continue flourishing a long time , if it be not so , let any man disprove me , and make me a liar , if he can ; let him convince me that I am in an errour if he can . As if he had sayd , I doe not impose my opinion upon you , but submit it to the consideration and discussion of all men .

Hence note .

First , We should freely offer our opinions and assertions to the tryall .

'T is too much for a man to looke that what he hath sayd should be consented unto and beleeved , because he hath sayd it . Onely God himselfe is worthy and may demand , to be thus beleeved by man . That God saith this or that is enough to perswade , yea to require our faith in it , and obedience to it . When God speakes , he that hath eares to heare , let him heare ( Math. 13.9 . ) that is , let him beleeve and obey , at his perill be it . He that is truth cannot but speake truth , and therefore is to be beleeved in whatsoever he speaketh . Man ought not to say any thing as questioning the verity of what God hath sayd . But we ought to consider what men say , and not to beleeve beyond what we have tryed . And as no man ought to beleeve before he hath tryed , so every man ought to present what he hath sayd to the tryall . Man hath no dominion over the faith of another ; Paul professed he had not ( 2 Cor. 1. 24. ) and if Paul had not who hath ? dares any man pretend to a higher priviledge then Paul himselfe did ? Wee may not bind up the consciences of men to our dictates any further then what we say is grounded upon and answerable to the sayings of God . To the Law and to the Testimony , if we speake not according to this word , ye have leave or may take leave to say ( as to that saying ) there is no light in us ( Is : 8.20 . ) We must not teach magisterially , but ministerially , we must not affect to be called Masters , for one is our Master even Christ ( Mat. 23.10 . ) The Beraeans receaved the word with all readines of mind , yet they did not swallow downe all whole that was sayd to them , but searched the Scriptures dayly whether those things ware so ( Act. 17.11 . ) The Apostles rule is sutable to their practice ( 1 Thes. 5.21 . ) Prove all things , hold fast that which is good . Now as it is the duty of hearers and learners to hold nothing till they have proved it , so it is the duty of Teachers to offer every doctrine to the ballance or tryall which they desire others should hold .

Secondly , While Job doth thus confidently offer his assertion to tryall ; We learne , That Truth is not affrayd to be tryed .

Truth often lieth in a corner , but truth doth not seeke corners , truth never hides her head , as ashamed to be seene or discussed by men . Truth ( as some have sayd ) lyeth in a deepe pit , it is hard to finde it out , it lieth out of sight , yet truth doth not hide it selfe , but dares stand forth in the face of all the world ; truth no more feares the triall , then pure gold feares the touchstone , or then a schollar who hath made good progresse in his learning , feares to be examined ; He that hath truth with him needs not care who appeares against him .

Thirdly , In that he sayth , if it be not so now , who will make me a liar ?

Note .

False doctrine is a lye .

( Isa. 9.15 . ) The antient , and the honourable he is the head , the Prophet that teacheth lies , that is , ( the Prophet that teacheth false doctrine ) he is the tayle . ( Jer. 9.3 . ) They bend their tongues like their bowes for lies , but they are not valiant for the truth on the earth . The Prophet ( as I conceave ) intends not so much falsehood in discourse , which we call telling a lye , as falsehood of doctrine , which we call teaching of lyes . They bend their tongues ( as bows ) for lies , that is , they set themselves to the maintaining of false doctrine to the utmost stretch of their wit and words . Againe , saith the Lord ( Jer. 14.14 . ) The Prophets that prophecy lyes in my name , I sent them not , neither have I commanded them , neither spake unto them , they prophecy unto you a false divination , and a thing of nought , and the deceit of their heart . The whole doctrine of the man of sin is called a lye . Because they received not the love of the truth , that they might be saved , therefore God gave them up to strong delusion that they should beleive a lye ( 2 Thes. 2.11 . ) All the faith-devouring and conscience-wasting errors that ever the man of sin vented to the world , are wrapt up in this one syllable , or word , a lye . He that receaveth a lye that is told , wrongeth others by it , but he that receaved a lye that is taught wrongeth himselfe most by it . To tell a lye is very sinfull , but to teach a lye , is much more sinfull . The evill of that sin is greatest which spreadeth furthest , & continueth longest . A lye that is told and received sticketh not long in the memory , but passeth away for the most part like a tale that is told , and it is enough to many a man that telleth a lye , if he be beleeved but a little while ; But a lye that is taught and receaved sticketh long in the understanding , and abideth there like a nayle fastned by the Masters of the assemblyes , and it is not enough to him that teacheth a lye , unlesse it be beleeved for ever .

Thirdly , When Job sayth , Who will make me a liar ?

Note .

The worst thing that can be proved against any man , is , that he is a lyar .

To be a lyar is to be as bad as may be ; For it is to be as bad as the Devill ; He deceaved the woman both by telling and teaching a lye ( Gen. 3. ) He abode not in the truth , because there is no truth in him , when he speaketh a lye he speaketh of his owne , for he is a lyar and the father of it ( Joh. 6.44 . ) Every sin is of the Devill , both by temptation and approbation , but onely some sinnes are of the Devill by way of practice , and the sin which is chiefely of him by practice is lying . Now , every sin the more congeniall it is to the Devill , the more sinfull & abominable it is . And therefore among those who shall be without , lye-makers are chiefe ( Rev. 22.15 . ) Without are doggs , and sorcerers , and whoremongers , and murderers , and Idolaters , and whosoever loveth and maketh a lye . The universality of this exclusion is onely expressed upon lyars , as if he had sayd , to be sure all lyars shall be without . He that maketh a lye hath nothing worse to make ; and he that maketh ( that is , proveth ) a man to be a lyar , hath nothing worse to make of him .

And make my speech nothing worth .

The Hebrew is , And bring my speech to nothing ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 idem quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Graeci b●nè interpretantur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , verbum è verbo , in non . as if he had sayd , I challenge all men to disprove my reasons , or to prove that my reasons are not a proofe of that for which I brought them . In briefe , let any man refute or confute what I have sayd , if he can , and then let all that I have sayd goe for nothing , or be counted nothing worth .

Hence note .

Vnsound doctrine is worthlesse doctrine .

The speech of a lyar is nothing worth , sound doctrine is of great value , it is worth thousands . David preferr'd the word of God before thousands of Gold , and silver ; every holy truth is the word of God eyther formally or vertually , eyther in termes or by consequence . The Apostle compares sound doctrine to things of greatest worth , even to Gold , silver , and pretious stones , and in the same place ( 1 Cor. 3.12 . ) he compares unsound doctrine or doctrine unsutable to the foundation ( which is Jesus Christ alone ) to wood , hay , stubble , which as they are things in their owne nature unconsiderable & worthlesse in comparison of Gold , silver , and pretious stones , so , as to the busienes upon which he there treates ( a suitable building upon Christ ) they are altogether worthlesse . And if those doctrines , which ( because of some errour in them ) are unsutable to the foundation , are to be accounted but wood , hay , and stubble , how worthlesse are those doctrines , which ( being altogether erroneous ) are inconsistent with and quite overthrow the foundation . Such doctrines are worthy of nothing but a dung-hill , being themselves nothing but drosse and dung . What is that worth to us , which is uselesse to us ? How worthlesse then is that which is destructive to us ? Every error is a Bable , a thing of no use , some errors are as poyson , deadly in their use . The Apostle Peter doth not spare to say as much of them ( 2 Epist. 2.1 , 2. ) while he calleth them damnable heresies , which bring swift destruction upon the bringers of them in , or the broachers of them abroad ; And if they bring destruction upon those who bring them , they that receave them cannot be safe .

To conclude this poynt and Chapter , if erroneous doctrine be nothing worth , what are those Bookes worth , which are full of erroneous doctrines ? To print such Bookes is but wast of paines and paper , and when such Bookes are printed the best improvement that can be made of them , is to make them wast paper . To buy them is wast of money , and to read them , is ( to most ) but wast of time . That speech is not worth the hearing , nor is that booke worth the reading , which ( as all erroneous bookes and speeches are ) is nothing worth . Job granted , that if any could make him a lyar , they , with the same paines , must needes make his speech nothing worth . Upon this issue he shuts up his discourse in answer to Eliphaz , nor durst Eliphaz undertake him any more upon that issue , and therefore layeth downe the Bucklers and quits the feild ; yet Bildad takes them up and makes a short skirmish with Job ; but upon another poynt , as will appeare in the following Chapter .

JOB , CHAP. 25. Vers. 1 , 2 , 3.

Then answered Bildad the Shuhite , and said ,

Dominion and fear are with him , he maketh peace in his high places .

Is there any number of his Armies ? and upon whom doth not his light arise ?

THis short Chapter containes Bildads third contest with Job , in which quite waving the poynt in Question concerning the present troubles of the righteous and the felicity of the wicked , he falls , first , into a description of the glory , power , and majesty of God ; secondly , by way of opposition and comparison he sets forth the misery and impurity of man . For whereas in the 23d Chapter , verse the 3d , Job appealed unto heaven , wishing that hee might have Admittance to God himselfe , and plead his cause in his presence ; O that I knew where I might finde him ! that I might come even to his seate ! I would order my cause before him , and fill my mouth with arguments ; Bildad perceiving him thus confient , labours to take him off by setting before him the greatnes , Bildad iteri●m dei potentiam & altitudinem expendit ut Jobum cōprimat , ne divinam Majestatem appellet , suamque coram judice tanto innocentiam jactet . and dreadfullnesse of the Lord . He takes up the same argument upon which he had formerly insisted ; wonderfully exalting the Majesty of God , and debasing man in the sight of his owne fraylety . This is the summe and scope of the whole Chapter .

Vers. 1 , 2. Then Bildad the Shuhite , answered and said , Dominion and feare are with him .

With whom is not exprest , though it be the beginning of a speech . God is often spoken of in Scripture without naming . The glorious things which are attributed unto him will fit & sute none but himselfe . Barely to say some things are done , is as much as to say , they are done by God , because none but God can doe such things . And as such things may be named as can be done onely by God , so such things may be named as can belong to none , but God . As here dominion and feare are with him ; that is , with God . For these can belong to none but God . And because these are proper and peculiar unto God , therefore Bildad seemes to say thus to Job ; Surely thou hast not yet considered ( as thou oughtest ) the soveraigne authority and power of God , which must needs strike thee with an awfull reverence of him , and cause thee to know thy owne distance better . Surely thou doest not mind , that , Dominion and feare are with God , and that thou thy selfe art but dust and ashes , yea impure and polluted dust and ashes .

Vnum hoc agit ut demonst et Jobi desiderium conveniendi deum esse temerarium . Coc : Thus Bildad seemes to chide and rebuke the forwardnesse of Job in appealing and putting his cause to God ; as if he had been over-bold with God , while he desired right of him against the unrighteous accusations of men . Or as if he had forgotten the soveraignty of God , while he was earnestly begging that he would doe him Justice .

Dominion and feare are with him .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Notat efficax exercitium potestatis . Dominion , is that supreame power that God exerciseth over all things , and persons . The Hebrew is strictly rendred thus ; To rule is his ; wee say , Dominion is with him . There are three things which wee may comprehend under the dominion of God .

First , His strength and mighty power , whereby he is able to subdue all things unto himselfe , as the Apostle speakes ( Phil. 1.21 . )

Secondly , His authority , whereby he hath a right to doe whatsoever he doth . ( Dan. 4.35 . )

Thirdly , His Efficiency , or the efficacy of his power , whereby he is able to cary every thing through to the desired issue ( Is : 43.13 . ) Many have great power , & great authority , who yet want this efficacy & efficiency , they may undertake much , but they cannot carry it through ; whereas in God there is a concurrence of these three , strength , authority , and efficacy , to bring to passe what ever himselfe intendeth , or is pleased to doe . The Dominion which Bildad here ascribes unto God , is a dominion cloathed with these three excellencies . From the scope of Bildad , representing God in his dominion and greatnesse .

Observe .

The best way to humble man is to set the power and soveraignty of God , as also his holinesse and infinite purity before him .

Any of the perfections of God taken in by faith and well meditated upon , may lay the heart of man low . How doth all our bravery and the high conceits which we have of our selves vanish like smoke and become a meere nothing at the appearances of God ? Though ( as the Apostle speakes , 2 Cor. 10.12 . ) we measuring our selves by our selves , and comparing our selves amongst our selves are not wise ; Yet while we onely doe so we seeme very wise ; But when once we compare our selves with God , O what ideots and poore simple things are we . What is our power when once wee contemplate the power of God ? What is the dominion which any Prince of the earth hath when once he considers the dominion and soveraignty of God ? What is the wisdome of man , what the holinesse of man , to the wisedome and holinesse of God ?

Dominion and feare are with him .

More particularly , in that Dominion is here appropriated to God .

Observe .

Supreame power is proper unto God .

There is a dominion put into the hands of men : many have dominion and power , but originally all Dominion is Gods . In him is the seate and roote of power . David saith ( Psal. 62.11 . ) God hath spoken once , twice have I heard it , that power belongeth unto God . As my eare hath heard so my heart hath heard and consented to this truth . And this power or dominion of God may be considered foure wayes .

First , In the universality of it , ( 1 Chron. 29.12 . ) where David makes this confession ; Both riches and honour come of thee , and thou reighnest over all , and in thine hand is power and might , and in thine hand is to make great and to give strength unto all . He that giveth strength unto all , hath strength over all , and his dominion is over all nations and persons , not limited to this or that particular nation or person : yea he hath dominion not onely over all here below ; but in heaven above ; as Bildad speakes a little after ; He maketh peace in his high places . Christ is Prince of the Kings of the earth ( Rev: 1.5 . ) He is Lord of Lords and King of Kings ( Rev. 19.16 . ) that is , not onely a King or a Lord , excelling all other Kings and Lords , but also ruling them , or reighning over them : Kings are his Subjects .

Secondly , His is an absolute dominion , that is , he governes by no law , but by his owne will : this kinde of dominion is proper unto God alone . He doth and he onely may governe by his owne will . Hee doth in heaven and earth what ever pleaseth him . This was spoken of ( Job 23.13 . ) Hee is in one minde , and who can turne him ? and what his soule desireth that hee doth . Hee doth not goe out of himselfe for his rule , his owne desire is his rule , all the desires of God are holy , just , and righteous , and therefore his desire and will may well be his rule . It is good that he should have an absolute dominion , and rule according to his owne will , who cannot will any thing , but what is good . And 't is but just that he should rule as he pleaseth , who cannot be pleased with any thing but what is just .

Thirdly , His is an everlasting dominion ( Psal. 145.13 . Psal. 66.7 . ) As men are mortall , so are States , Kingdomes , and Empires . The strongest and greatest of them have had their fates and funerals . Wee see what changes there have been of dominion and power out of one hand into another ; but the dominion of God is subject to no change , nor knoweth it any fate . The Babylonian , the Persian , the Graecian , and the Roman Monarchyes have seene their day ; but the dominion of Jesus Christ is an everlasting dominion ( Dan. 4.34 . ) 't is so acknowledged even by Nebuchadnezzar . And at the end of the dayes I Nebuchad-nezzar lift up mine eyes unto heaven , and mine understanding returned unto mee , and I blessed the most high , and I praised and honoured him that liveth for ever , whose dominion is an everlasting dominion , and his Kingdome is from generation to generation .

Fourthly , His is an Effectuall Dominion . As he hath a right to doe what he will , so he hath strength to effect what he willeth . Such is the dominion of God , and because it is such , even an uni●●rian , absolute , everlasting and effectuall Dominion . Therefore , let man remember his duty .

Dominion calleth for subjection .

That 's the Apostles rule ( Rom. 13.1 . ) Let every soule be subject unto the higher powers : and if every soule ought to be subject unto the higher powers among men : then every soule ought to be subject , much more to the power of God , for his is the highest power . And thus we ought to submit .

First , Unto his lawes ; Legislative power is his , what God sayth must be our rule . We may not dispute , much lesse quarrell at any of his commands , but obey them : naturally the heart of man rebells against the law of God ( Rom. 8.7 . ) The carnall minde is enmity against God : for it is not subject to the law of God , neither indeed can be ; that is , it cannot be subject , while it remaineth carnal ; onely a renewed or a spirituall minde submits to a spirituall law .

Secondly , Submit to his workes , to what he doth , as wel as to what he saith ; and that , first , in the provision and allowances that he makes for you , that is a part of Gods dominion to cut out a portion for every man . Therefore in every estate be content ; secondly , submit to the works of God in his afflictions , and chastisements ( 1 Pe. 5.6 . ) Humble your selves under the mighty hand of God , that he may exalt you in due time . When old Eli heard that terrible message concerning the destruction of his whole family ( for Samuel told him every whit , and hid nothing from him ) hee sayd it is the Lord : let him doe what seemeth him good ( 1 Sam. 3.18 . ) Thus the Church sate downe in silence not speaking a word because it was the act of God ( Lam. 3.28 . ) Thirdly , submit to God in the whole compasse of his government , in ordering the affayres of the whole world , when he breaks , and when he builds , when he sets up , and when he pulls downe , when he makes peace , and when he makes warre , in all these acts of dominion submit to God . When the Prophet calls us to behold what desolations the Lord maketh in the earth , he adds this word as from the Lord , Be still and know that I am God ( Psal. 46.10 . ) As if the Lord had sayd , Let none question mee for what I have done , I am God , and if ye know , indeed , that I am , ye will not have a word to say against what I doe . So ( Zech: 2.13 . ) Be silent , O all flesh , before the Lord : for he is raised up out of his holy habitation : He is risen to make great changes , therefore be silent , submit , let there be no murmuring at , no contending with his providences ; for dominion and feare are with him .

Some render this word feare , as an adjunct or Epithete of the former ; Dominatus & quidem formidabilis est penes illum . Jun: Dominion and that a terrible fearefull or formidable dominion is with him , but rather distinctly as wee , Dominion and feare are with him . God hath no feare in him , nor upon him , for he is as infinitely above all feare , as he is above hope . But feare is with him , or , feare is his , because he is so much to be feared . Feare is with God upon this threefold account .

First , Because many at present doe feare the Lord : every Godly man is a man fearing God .

Secondly , Because every man ought to feare , dread , and stand in awe of God , even the Princes and powers and dominions of the earth , ought to feare the Lord. ( Psal. 2.11 . ) Be wise now therefore O ye Kings ; be instructed , O ye Judges of the earth , serve the Lord with feare , and rejoyce with trembling . Kings and Judges must serve and feare the Lord , or serve the Lord with feare . Who then must not ?

Thirdly , Feare is with him ; because all shall feare and dread him at last , whether they will or no , they whose proud hearts stout it against God , they that goe on impudently in sinne , fearelesse of the Majesty and wrath of God , yet a time will come when their stomacks shall be taken downe ; a time will come when all the world shall tremble before the Lord . As now , many doe it , and as all ought to doe it , so all shall doe it . ( Isa. 2.19 . ) They shall goe into the holes of the rocks , and into the tops of the ragged rocks , for feare of the Lord , and for the glory of his Majesty ; when hee ariseth to shake terribly the earth . Such a day is comming upon the lofty ones , upon the Cedars and upon the Oakes , upon the fearelesse , and they shall feare ; and ( which is the greatest argument of feare ) run into a hole for feare . It is prophecyed ( Revel. 6.15 . ) That , the Kings of the earth , and the great men , and the rich men , and the chiefe Captaines , and the mighty men , and every bondman , and every free man shall hide themselves in the dens and in the rocks of the mountaines , and say to the rocks and to the mountaines fall on us and hide us from the face of him that sitteth on the Throne , and from the wrath of the Lambe . They who having been threatned with the wrath of God , were no more afrayd then the rocks , shall , for feare , wooe the rocks to hide them from the wrath of God . Though Adam had not the feare of God to keepe him from sinne , yet the feare of God fell upon him as soone as he had sinned . ( Gen. 3.10 . ) I heard thy voice in the garden and I was affraid ; because I was naked and I hid my selfe .

Hence Observe .

First , God is in himselfe very dreadfull , hee is to be feared .

God is so much to be feared , that not onely feare is with him , but hee is feare . As because God is so full of love , therefore the Scripture predicates love directly of God , God is love ( 1 Joh. 4.8 . ) so because God is greatly to be feared , therefore he is called feare ( Gen. 31.42.53 . ) Except the God of my father , the God of Abraham , and the feare of Isaac ( that is , the God whom my father Isaac feared ) had been with me , surely thou hadst sent me away empty , sayd Jacob in his contest with Laban . And at the 53d verse of the same Chapter he sayth againe to Laban ; the God of Abraham , and the G●d of Nahor , the God of their father , judge betwixt us : and Jacob ●ware by the feare of his father Isaac ; that is , hee sware by God ; for by him onely can we sweare in a holy manner , An oath being a part or an act of divine worship . The dominion and feare of God are put together ( Mal. 1.14 . I am a great King ( there is dominion ) and my name is dreadfull among the Heathen . ( there is feare . ) Even Heathens who know God o●ely by the lig●t of Nature , ( which is so imperfect a way of knowing God , that the Heathen are sayd not to know him , Jer. 10.25 . yet I say , the Heathen who know God onely thus ) doe feare him , they feare him in proportion to or according to the way of their knowledge of him . How much more then is the Lord to be feared , and how dreadfull is be to and among his ow●e people , who know him savingly , who know him by Gospel light . God is greatly to be feared in the assembly of the Saints : and to be had in reverence of all them that are about him ( Psal. 89.7 . ) Hee is terribly dreadfull amongst the Heathen , hee is awfully or reverentially dreadfull among the Saints . Feare is with him .

First , In reference to the greatnesse of his power ; consider what God can doe , and that renders him dreadfull . Wee feare those that can doe great things , those especially that can doe great things against us . For this reason Christ exhorts his Disciples to feare God , when hee saw them in danger of a surprisal by the feare of what men could doe against them ( Luk. 12.4 , 5. ) I say unto you my friends be not afraid of them that kill the body , and after that have no more that they can doe . But I will forewarne you whom yee shall feare : feare him which after hee hath killed , hath power to cast into hell ; yea , I say unto you , feare him . How is he to be feared , who at one stroake can peirce body and soule quite through , and throw both into hell ? The Lord is to be feared upon the consideration of the ordinary providentiall puttings forth of his power , how much more when he puts forth his power extraordinarily and Judicially ? ( Jer: 5.22 . ) Feare ye not me , sayth the Lord ? will yee not tremble at my presence , which have placed the sand for the bound of the Sea , by a perpetuall decree , that it cannot passe it , and though the waves thereof tosse themselves , yet can they not prevaile , though they roare , yet can they not passe over it ? I have done this thing , put a stop to the Sea , I have put a bridle into the mouth of the Sea , I can check the waves when they roare and tosse , and will ye not feare me ?

Secondly , God is to be feared for his goodnesse , as we read at the 24th verse of the same Chapter , where the Lord upbraides their want of feare , while they remembred his most ordinary good providences at land ; Neither say they in their heart , let us now feare the Lord our God , that giveth raine , both the former and the latter in his season : hee reserveth unto us the appointed weekes of the harvest . If God be to be feared for that witnes of his goodnesse which is held out by raine and fruitfull seasons , or by filling the hearts of men in common with food and gladnes , then how much more is God to be feared for the distinguishing acts of his goodnes and mercy , the pardon of sin , and the giving out of his Spirit . There is forgivenes with thee , that thou mayest be feared , sayd the Psalmist ( 130.4 . ) and ( Hos: 3.5 . ) They shall feare the Lord and his goodnesse in the latter dayes ; that is , they shall feare the Lord because of his goodnes , his speciall goodnes to his Church and people , in advancing them to all their spirituall liberties & priviledges in the latter dayes . And thus the Lord is sayd to be not onely glorious in holinesse , but fearefull in praises ; because we should feare him when wee are praising him , both because hee hath wrought so much goodnes and mercy for those who are unworthy , as also lest while we receave so much from the hand of his goodnes and mercy , we should walke unworthyly .

Secondly , When the text sayth , Feare is with him , wee learne , That God can strike man with feare when he pleaseth .

Power is with him , and he can put forth his power : if God send out his power , it goeth and prevaileth . So feare is with him , and hee can send out his feare to strike whom he will with feare , when and as oft as hee will . The Scriprure sheweth the Lord sending forth his feare at pleasure , and attaching the strongest and hardyest of the children of men . It is sayd ( Gen. 35.5 . ) And they journeyed ( that is , Jacob and his small company ) and the terrour of God was upon the Cities that were round about them , and they did not pursue after the sons of Jacob. The terrour of God was sent out to keepe them in , so that none of them stirred . Else no doubt but all the Cities would have pursued them because of that high provocation which the sons of Jacob had given them by the late slaughter of the Sichemites . When God promised to send Hornets before the people of Israel to drive out the uncircumcised Nations , this feare was the Hornet ( Exod. 23.28 . ) God stung their hearts with feare , or ( as it were by Hornets ) buzz'd a feare into their eares ; as he did into the eares of the Syrians , who encamped before Samaria ( 2 Kings 7.6 , 7. ) The Lord made the host of the Syrians to heare a noise of Charets , and a noise of Horses , even the noise of a great host : and they sayd one to another , loe the King of Israel hath hired against us the Kings of the Hittites , and the Kings of the Egyptians , to come upon us . Wherefore they arose , and fled in the twilight , and left their tents , and their horses , and their asses , even the campe as it was , and fled for their life . As a word from God makes the heart confident and bold in the greatest danger , so a word from God makes the heart fearefull and cowardly , where there is no danger at all . This is the glory of God , that he can command our passions . That by a word he can make them feare , who doe not at all feare his word .

Many men have feare belonging to them , yet they cannot send out their feare , they are in great place , and so both dominion over men , and feare are with them ( for unto whomsoever dominion belongs , feare doth belong ( Rom. 13.7 . ) Render to every man his due , tribute to whom tribute is due , custome to whom custome , feare to whom feare , honour to whom honour Yet ( I say ) many have dominion and feare belonging unto them , who cannot send out their feare . Their power is despised , and none regards them ; they command , and are not obeyed , they promise and are not beleeved , they threaten , and are not feared . Onely God can send out his feare , and make every man fall and tremble before him When many armed men came to take Christ , Christ sent out a feare upon them , so that they went backward and fell to the ground ( Joh. 18.6 . ) Christ gave them never an angry word , he onely confessed himselfe to be the man they sought for , I am he ; and they were as men astonished with feare ; Christ in speaking those words did onely let out a little ray or beame of his Deity , and this struck them downe . O what feare will Christ send out when he commeth to judge the world , who could send forth such a feare , while he yeelded himselfe up to be judged and condemned by the world . Dominion and feare are with him . He can make all afrayd , and yet , as it followeth ; Hee maketh peace in his high places .

This latter part of the verse , is a continued description of the irresistible power of God ( as all agree ) in making peace , yet there is some difference what should be meant by the high places , where God maketh peace ; Hee maketh peace in his high places .

First , Many understand these high places , to be the Heavens , or ( as the Scripture speaketh ) the Host of Heaven , Sunne , Moone , and Starres ; There or among them peace is made through the power of God , keeping them in or to order , that is , in their duest motions . The heavenly bodies are in continuall strong motion , and they are kept in their motion by the power of God . The Sunne , Moone , and Starres , are mighty bodies , and they are in a perpetuall career , yet they justle not one against another , nor doe they fall fowle upon one another . In this sence it may be sayd , that God maketh peace among them ; They all according to his appoyntment keepe their places , and stirre not out of their owne spheares No man could ever keepe his Watch or Clock in such order as God keepes the Sunne .

Secondly , By these high places , others understand that which is somewhat lower ; not Sunne , Moone , and Starres , but the severall regions of the ayre ; God makes peace in those high places , where stormes and tempests and all manner of fiery impressions are bred and wrought . Naturalists say , that the second region of the ayre is both the shop where those dreadfull instruments of warre , Thunder , lightning , hayle , snow , are formed , as also the store-house where they are layd up ; yet even in those high places , God maketh peace . If hee speake to the thunder , Deus vel solo nutu tranquillat elementorum dissidia tempestatesque serenat . it doth not stirre , and to the lightning , it doth not goe forth , if he speake to the winde it bloweth not , and to the storme it is husht and quiet . Fire and hayle snow and vapour stormy winde and tempest , fullfill his word ( Psal. 148.8 . ) And they fullfill it whether in going or in staying . Thus God maketh peace in the high places of the ayre , and upon the high waves of the Sea . Christ did but rebuke the Sea , and say to it ( when it was in its feircest rage ) peace , be still , and there was a great calme ( Mark . 4.39 . ) The ayre is under the Empire of God as much as Sea or Land ; And he maketh peace in those high places .

Thirdly , The words are expounded of those high places which are the more proper seate of Angels . And so God may be sayd to make peace in his places , because hee maketh peace among the Angels , that is , he keepeth the Angels in peace ; The Angells doe not contend one with another , and none of them dares contend with God . Some urge this exposition as most pertinent to Bildads purpose for the conviction of Job ; As if he had sayd , His verbis vellicatur Job quasi insolens sediti●sus & querulus homo . Pined : The Angels dare not contend with God , And doest thou ( O Job ) contend with God ? The Angels utter not a word against God , and darest thou undertake to plead with him , and engage him in a controversie ?

A fourth sort , by Gods making peace in his high places , understand onely thus much , That all is quiet in heaven , or that God hath a most peaceable and quiet fruition , and enjoyment of himselfe ; Hee hath had it from eternity , and will have it unto eternity , this is the blessednesse of God , hee is above all trouble and disturbment . And thus also Bildad seemes to reprove Job ; Wilt thou begin a contest with God , wilt thou trouble God himselfe , who maketh peace in his high places , who lives in everlasting rest and quiet . God doth not use to be sued and pleaded with as thou seemest over-boldly to desire .

Lastly , These high places are expounded for the high places of the earth ; As if he had sayd , God makes peace amongst the States , Princes , and powers of the world , who are in high places , and in Gods high places . For every throne is Gods , and thrones are high places . As the heavens are high places in comparison of the whole earth , so some places of the earth ( in a civil capacity as wel as in a natural ) are higher then the rest . Now among those that are in his high places of power and authority , the Lord maketh peace , and this is a very glorious worke of God . Thus wee see there are many high places , and they are all the high places of God ; yet I conceave that Bilded cheifely if not onely aymes at Heaven , which is more peculiarly the high place of God ; as being that to which ( though many lay claime to the high places of the earth ) none besides God ever did make claime or lay title .

Further , Besides these different apprehensions about the high places , there is a difference in the reading of the words together ; some thus ; Hee worketh in peace in his high places ; That is , what troubles soever are here on earth , there is peace and quietnesse in heaven , or there God worketh in peace and quietnesse . Others , thus ; The Dominion and feare which are with him make peace in his high places ; As if the dominion and power of God were that to which peace-making is ascribed as an effect . Or as if he had sayd , God hath authority enough to compose all differences , yea he so orders things in heaven that there ariseth no difference in those high places , his dominion and feare keepe all in peace . There are no murmurings nor discontents , much lesse any rebellions or open warres in heaven .

M. Broughton reports the Chaldee translation in a phrase very uncouth in our language ; Sultanship and feare be with him : ( some Easterne Princes are called Sultans ) He maketh peace in his high heavens . To which he adds the exposition or glosse of the Chaldee Paraphrase ; Michael is on his right hand ; and hee is of fire ; Gabriel is on his left hand ; and he is of water ; and the heavenly creatures be part of fire and part of water . But Mr Broughton gives a good corrective , such Fables St Paul forbiddeth . To conclude , though it be difficult which of the high places before-named are here meant , yet it is a truth that all high places are his high places , and that in what high place soever peace is made , God maketh it . He maketh peace in his high places .

Hence observe .

Peace-making is the worke of God .

And as God makes peace every where , so he makes every kinde of peace . Wee finde peace spoken of in Scripture in a five-fold opposition ; and God the maker of that five-fold peace .

First , Hee maketh peace in the high places of the world , as peace is opposed to any kinde of trouble , or affliction . Peace is usually accompanyed with prosperity , and peace signifies any kinde of prosperity . Peace in this extent is assumed by God himselfe as his proper worke ( Isa. 45.7 . ) I forme the light , and create darkenesse , I make peace and create evill , I the Lord doe all these things ; that is , I doe them and none can doe them without me , or but by mee .

Secondly , God maketh peace as peace is ( more strictly ) taken in opposition to warre and tumults ; He causeth warre to cease in all the world , ( Psal. 46.9 . ) Hee maketh warre to cease unto the end of the earth ; Hee breaketh the bow , and cutteth the speare in sunder , hee burneth the Chariots in the fire . He that destroyeth all the Instruments of warre , doth surely make peace ; and he that maketh warre to cease , doth certainly make peace begin . Peace is made two wayes ; first , by taking up the differences and reconciling the Spirits of men ; secondly , by breaking the power and taking away all provisions of warre from men . The Lord maketh peace by both these wayes , or by eyther of them .

Thirdly , God maketh peace as peace is opposed to persecution ; There may be no warre in a Nation , and yet no peace to the people of God , by reason of sore and fiery persecution ; yea a general peace is the very opportunity which persecuters looke for , to breake the peace of particular men . The most bloody times that the Church ever had , have been the most peaceable times of Nations . And when nations are most troubled , then Churches usually get their libertyes , and are most quiet . Such a peace as this the Churches had , though I cannot say they had it upon this occasion . ( Acts 9.31 . ) Then had the Churches rest ( or peace , that is , they were quiet from their cruel persecutours ) throughout all Judea , and Galile , and Samaria , and were edified , and walking in the feare of the Lord , and in the comfort of the holy Ghost , were multiplyed . This peace doth God make for his Saints , his little flocke , that they may sometimes lye downe in Greene pastures , and beside the still waters , without feare of the Wolves and Lyons , who would alwayes teare and worry them . Thus the Lord promiseth ( Isa. 60.17 , 18. ) . I will make thy officers peace , and thine exactours righteousnesse , violence shall no more be heard in thy land , wasting nor destruction within thy borders .

Fourthly , God maketh peace , as peace is opposed to dissention among brethren . It is possible there may be no warre in a place , yea no persecution , none to vex the people of God , and yet they may have great dissentions , vexations , and divisions among themselves . This peace the Church of Corinth wanted , when none from without troubled the Church . Hence that rebuke which the Apostle gives them ( 1 Cor. 3.3 . ) Whereas there is among you envying and strife and divisions , are ye not carnal and walke as men ? Thus Saints and Churches warre one with and trouble another , when the world gives them no trouble at all . To the keeping of this peace Christ admonisheth his Disciples ( Mark . 9.50 . ) Have salt in your selves , and have peace one with another . But why did Christ speake thus to his owne Disciples ; have peace one with another ? Were they ready to make warre one with another ? had they any Armyes to engage and lead out into the feild against one another ? surely none . Therefore when Christ saith , have peace one with another , his meaning was onely this , wrangle not with one another , fall not out one with one another . The Disciples were not like to run into any other warre but that of dissention amongst themselves . And this warre may be in those Churches that live in the most peaceable condition . And 't is God onely who makes peace as in his high places both of heaven and earth , so in his holy places .

Fifthly , and lastly , God makes peace as peace is opposed to disorder , for there may be consent amongst men , and yet much disorder among men , yea they may ( possibly ) agree , consent and center together in that which is most disorderly . Of this peace the Apostle speakes ( 1 Cor. 14.33 . ) God is not the author of confusion but of peace , as in all Churches of the Saints , that is , God would have every one keepe his order and his place ; He would not have the Prophets speak all together in the Church , for that is disorderly ; nor would he have women speake at all in the Church , for that also is disorderly . That which breakes order breakes peace , for there can be no true peace without order , and God is not the Author of disorder or confusion in Churches but of peace .

Thus peace-making is the worke of God in this five-fold oppotion , as peace is opposed to trouble , as peace is opposed to warre , as peace is opposed to persecution , as peace is opposed to dissention , and lastly , as peace is opposed to disorder . To make peace in all these kindes , is as much the honour as it is onely in the power of God . He maketh peace in his high places .

Secondly , Observe .

Where God is most eminently , there is most peace .

Hee makes peace on the earth , but in his high places where his most glorious appearance is , there is nothing but peace . And as There is nothing but peace in heaven , where God declares himselfe most clearely , so they to whom God declares himselfe most clearely on earth are most for peace : the neerer and the liker wee are unto God , the neerer wee are unto peace , and the more wee like it . All true peace floweth out from God , and the more of a healing and peace-making spirit appeares in any man , the more of God appeares in him .

Lastly , By way of inference ; Take this , First ,

Seeing God makes peace in his high places , or in heaven above , how easily can hee ( when our breaches are widest ) make peace in these low places of the earth . And because , as it is his property , so his promise to doe it , wee should waite upon him for and urge him with the fullfilling of this promise , that he who makes peace alwayes in the high places of heaven , would make that five-fold peace in the low places of the earth .

Secondly , Seeing God is able to make peace in all places , hee can also make warre in all places . The same power doth both , and Bildad shewes the preparations of God for warre as wel as his sanctions of peace . For he hath innumerable Armyes under his command , as it follows in the next verse .

Vers. 3. Is there any number of his Armies ? and upon whom doth not his light arise ?

There seemes to be somewhat a strange conjunction between these two verses , hee maketh peace , and , Is there any number of his Armies ? One would thinke wee should heare of nothing but warre , when we heare of such numberlesse armies . God hath innumerable invincible armies , alwayes ready for warre , yet hee is most ready to make peace ; yea he who is The Lord of Hosts , is also stiled , The Lord of peace ( 2 Thes. 3.16 . ) This likewise speakes the dominion , power , and Majesty of God in that he maketh peace , and can make warre . His armyes are at hand , and those no contemptible ones . As if Bildad had thus bespoken Job ; It is in vaine for thee who art a weake man , to thinke of contending with God , who hath numberlesse armyes to take his part against all opposers .

The word which wee translate Armyes , properly signifies Troopes . Is there any number of his troopes ? And this is given in name to one of the Patriarchs ( Gen. 30.11 . ) And Leah sayd , a Troop cometh ; And shee called his name Gad. A troop is a little Army ; and a great Army consists of many troopes . Wee say , Is there any number of his Armies ?

When the Scripture sayth , that God hath armies , it is not to be understood as if God needed them , eyther to protect himselfe , or to suppresse his enemies ; The Lord of hosts himselfe is infinitely stronger then all the Armyes and hosts of which he is Lord . Earthly Princes have their Armyes , and guards , to protect their persons and dominions from danger and invasion . They want armyes to helpe their friends abroad , and to defend their Subjects at home . Woldly Princes borrow power from others to protect themselves , while they undertake to protect others . But God is the guard of his guards , and the strength of his owne armyes . Princes are saved by their Armyes , but God is the safety of his armyes . The Gods of the earth are afrayd of what man may doe unto them , but the God of heaven is not onely above those feares , but also above all want of mans doing any thing for him . So that , as God is not worshipped with mans hands ( as the Apostle tells The Athenians , Act. 17.25 . ) as though he needed any thing , so neyther is he assisted by mens hands or by any hand , as if he needed any thing , seeing he giveth to all life and breath and all things .

And therefore when the Lord is sayd to have Armyes , it is eyther to signifie , first , that he hath all things at his command , and is full of power , or secondly , that although he can doe all things by himselfe , yet he will use the agency of the creature to effect his purposes .

This question , Is there any number of his armyes ? resolves it selfe into this negative , There is no number of his armyes , or there is no numbring of them . But what are these armyes of God ?

First , The Angells are his armyes : we reade of one Angel that destroyed a whole army , ( 2 Kings 19.35 . ) And it came to passe that night , that the Angel of the Lord went out , and smote in the campe of the Assyrians , an hundred fourscore and five thousand ; and when they arose early in the morning , behold , they were all dead corpses . If one Angel destroyed an army , what cannot an army of Angels doe ? The Angels of God are armyes without number . We read them expressed by such great numbers , as render their numbers inexpressible . So in Daniels vision of the Glory of God ( Chap. 7.10 . ) A fiery streame issued , and came forth from before him : thousand thousands ministred unto him , and ten thousand times ten thousand stood before him ; that is , an innumerable company stood before him . Christ sayd to Peter when he drew his sword and sought to rescue him from the Officers of the High-Priest that came to arrest and bring him to Judgement , Put up thy sword againe into his place , for all they that take the sword shall perish with the sword . Thinkest thou that I cannot now pray to my father , and he shall presently give mee more then twelve legions of Angels ( Math. 26.53 . ) Here is an army of Angels . Christ speaketh in the Roman phrase , who reckoned their armyes by legions , as we doe by regiments , Six thousand six hundred sixty six was the number of a legion as some affirme , and if so , Then twelve legions make Seventy nine thousand nine hundred ninety two ; a great Army ; but ( saith Christ ) my father can send more then twelve legions . But how many more , no man can say . Christ pitcheth upon a great certaine number , to shew that hee might have what number hee would , if hee did but call for them .

Secondly , The Sunne , Moone , & Starres , are the Armyes of God . ( Judges 5.20 . ) They fought from heaven , That is , the heavenly or aeriall meteors , wind , thunder , hayle , did as it were joyne their confederate forces for the destruction of Israels enemies ( as they had done before , Josh. 10.11 . and as they did afterward , 1 Sam. 7.10 . ) yea as it followeth in the same place , the Starres in their courses fought against Sisera . The Starres charged like an Army in battel array , raysing stormes and dreadfull tempests by their influences , and so might be sayd to fight against and ruine the whole army of Sicera . By all which Rhetoricall expressions the Spirit would lead us to understand , that the Lord himselfe by invisible powers did fight against Sisera , while Israel fought him with a visible power . Surely if the Starres be the Lords armyes , wee may well say , is there any number of his armyes ? When the Lord would shew Abraham that his seed should be an innumerable army , hee brought him forth and sayd , looke now towards heaven , and tell the Starres , if thou be able to number them . And hee sayd unto him , so shall thy seed bee ( Gen. 15.5 . ) that is , thy seed shall be numberlesse , as the Starres are numberlesse .

Thirdly , By these Armyes wee may understand , not onely the Angells , and the Sunne , Moone , and Starres , that heavenly host , but any creature , yea all the creatures , from the Elephant even to the worme that creepeth upon the ground , or to the fly that buzzeth in the ayre , or to the lice that breede out of corruption . All these are the Armyes of God ; and by these he can doe his worke as well as by the Angells in heaven . What were the armyes of God , with which he made warre upon Pharaoh ? were they not flyes and lice and such like contemptible creatures , mustred together at his command ? therefore the Text may well say , Is there any number of his armies ? God can leavy an army upon the earth , not onely of men , but of beasts , and not onely of Lyons and Elephants , the stoutest and greatest beasts , but of the weakest and meanest , and not onely of the weakest and meanest among living creatures , but of the very Inanimate creatures , the stones in the feilds , the winds in the ayre , the waters of the Sea , yea the sand of the Sea , and the very dust of the earth are the armyes of God , if hee give them commission and send them forth . God and the weakest creature are an overmatch for the strongest creatures ; 'T is no matter how meane the meanes is , or how inconsiderable the instrument , so it be in the hand of God , so it be of Gods providing , and goe forth at his bidding . God can leavy an army where he will , and out of what he will , and it shall doe the deed . Now if all things or any thing may be his army , no marvayle if it be sayd , Is there any number of his Armyes ?

Hence observe .

All creatures are the host the Armyes of God .

They may be called his Armyes in a threefold consideration .

First , Because of their multitude , a few cannot make an army . There are many creatures of every kinde , how many then are all of every kinde put together ?

Secondly , They are his Armyes , because of their order ; The greatest many out of order doe not make an Army , but a throng or heape . Armyes are martiall'd and disciplin'd , trayned and taught . An Army is an ordered company ; all the creatures are in order by nature , and when God calls they are in order as it were by Art .

Thirdly , They are his Armyes , because as God hath a power to command them , so they are ready to obey him ; They ( as the Centurion in the Gospel sayd of his Souldiers ) goe when God sayth goe , they come , when he sayth come , and if he bid them doe this or that they doe it . Souldiers must neyther refuse nor dispute the commands of their General . The most violent and boysterous creatures , are obedient to the call of God ; stormy winds and tempests fullfill his word ( Psal. 148.8 . ) Hee speakes to the lightnings ; and they say , heere are wee ( Job 38.35 . ) The very thunder which seemes to be all voyce , is all eare at the voyce of God . The Angels are so ready to goe , that they are sayd to fly , and their readines to doe the will of God in heaven , is made the patterne of our doing it here on earth . The Scripture speakes often of them as of an army employed in warres , eyther to destroy the wicked , or to be a guard to the people of God . We have an illustrious example of the latter in Jacobs case ( Gen. 32.2 . ) And when Jacob saw them , hee sayd , this is Gods host : and hee called the name of that place Mahanaim , that is , two hosts or companies . And it might be so called , because Jacobs company or little host , and that company of Angels who were Gods host sent out to convoy him in safety , did both encampe upon the same ground ; or rather because the Angels divided themselves into two companyes , The one encamping and marching before him as his Vantguard , the other behind him or in his Reere ; That so he might see himselfe every way protected , and might be filled with a full assurance of safety . That God hath such numerous Armyes alwayes at hand and under command , is

First , A very comfortable hearing to all that love and feare God . The Apostle sayth ( Rom. 8.31 . ) If God be for us , who can be against us ? that is , none can . Though many be against us opposingly yet none can be against us prevaylingly . We may say also if the Lord be for us , who will not be for us ? If God be our helper , we cannot want helpers , not onely because the helpe of God is enough without any more , but because , if he be our helper we shall have many more . When we see our selves utterly destitute of all helpes and helpers , yet God hath an army of helpers , he hath auxiliary forces ready for us . ( Psal. 34.7 . ) The Angel of the Lord encampeth round about them that feare him , and delivereth them . David speaketh as if one single Angel were a whole Army ; The Angel of the Lord ( sayth he ) encampeth , he doth not say the Angels of the Lord encampe about them that feare him ; and indeed every Angel of the Lord is more in power , then a whole Army of men ; yet here , possibly , is meant that Angel who is the Lord , The Angel of the Covenant , who as Captaine General with his Army of created Angels encampeth about them that feare God . And if so , then they need not be afrayd . ( 2 Kings 6.16 , 17. ) When the servant of Elisha cryed out for feare , Elisha answered , feare not : they that be with us are more then they that bee with them . And Elisha prayed , And sayd , Lord , I pray thee open his eyes that hee may see , and the Lord opened the eyes of the young man , and hee saw : and behold , the mountaine was full of horses ; and Charrets of fire round about Elisha . And thus it is often with us though wee discerne it not . Wee have many invisible succours , in our visible dangers . And as , that the Angels are our helpers in eminent and extraordinary dangers is very comfortable , so also , that they are so against ordinary , common or every-day-dangers . ( Psal. 91.11 , 12. ) Hee shall give his Angells charge over thee ; to keepe thee in all thy wayes . They shall beare thee up in their hands ; lest thou dash thy foote against a stone , that is , lest thou take hurt in thy dayly workes and travels .

Secondly , These Armyes are a terrour to all those who rebell and rise up against God , or are enemies to his people . Hee that resists God hath as many enemyes as there are Angells in heaven , or starres in the firmament , or stones in the earth , or beasts in the feild ; so many enemies hath he , and if God appeare as Captaine generall , none shall be able to stand before his armyes , though he levy them of Grasse-hoppers , or flyes , or wormes , or lice . How should the greatest feare to provoke God , who can make them fall by that which is least ? For as David acknowledged ( Psal. 33.16 , 17. ) There is no King saved by the multitude of an host : a mighty man is not delivered by much strength : a horse is a vaine thing for safety : neither shall he deliver any by his great strength . So we must acknowledge , That if God will , any King may be destroyed by the smallest host , that a mighty man may be overcome by that which hath no strength , that a fly is a sufficient thing for ruine , and that , if God say the word , even that shall not onely trouble but subdue any man with its little or no strength .

Secondly , Note .

The power which God can draw forth is a limitlesse power . His Armyes are without number .

When Princes have greatest Armyes they may number them , and tell you how many hundreds and how many thousands and how many hundred thousands they have . We have read of many very numerous Armyes , but wee never yet read of an innumerable army , onely Gods army is without number , and therefore onely his knowes no bounds . Is there any number of his Armyes ?

And upon whom doth not his light arise ?

Here Bildad sets forth the glory of the goodnes , De homine propriè dicit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 superquem ; etsi omnia similitèr lumen & virtutem ab eo accipiunt . Merc : omniscience and omnipresence of God , by his sending forth his beams of light , as he in the former part of the verse sets forth the glory of the greatnesse and power of God by his sending forth the Armyes of his strength .

Vpon whom doth not his light arise ?

The text may be read thus ; Vpon whom doth not his light stand ? or , upon whom shall not his light stand ? Wee say , upon whom doth not his light arise ? Both translations are good . But what is this light of God ?

First , Wee may understand it of that common light , the light of the Sunne , for that is Gods light , and the universall arising of it upon the world is a wonderfull worke of God . For as God made the light , and gathered it into that great vessel the Sunne , so hee carrieth it about the world every day . The light of the Sunne is the messenger of Gods care and love to man every morning . ( Math. 5.45 . ) Hee maketh his Sunne to rise on the Evill and on the Good ; that is , upon all , Good and Evill , divide the whole world between them : and while the text in Mathew saith , that God maketh his Sunne to rise , &c. it intimates that the Sunne riseth dayly by speciall direction from God ; The Sunne is his , and the light is his ; There is no creature that enjoyes the light of the Sunne , but is beholding to God for it . Hee that made the Sunne , maketh the Sunne to rise ; as if the Sunne like a weary or tired traveller were unwilling to rise in a morning and renew his Journey , or long stage about the world , till called up by God , and commanded out for the service of mankinde ; of Sun-light we may say , Vpon whom doth not his light arise ?

Secondly , This light may be taken more strictly for the light of divine goodnesse . All the good , the peace , the comfort , which wee injoy in the world , is comprehended under the name of light . When the Psalmist sayth , Light is sowen for the righteous , his meaning is , good or comfort is sowen for the righteous , ( Psal. 97.11 . ) and , Vpon whom doth not this light arise ? The goodnesse of God extends it selfe over all . God doth good to all , though he doth more good for some ; for as God would have us to doe good to all , but specially to the houshold of faith , so doth hee . Hee sends forth so much light of goodnesse as will make all men eternally inexcusable who abuse it , but he sends forth so much light of his goodnes to some as will make them eternally happy . The light of his gooddesse riseth upon good men to cause them to rejoyce and live comfortably ; And unlesse some light of his goodnes did arise upon evill men , even upon the worst of men , they could not subsist , nor live at all . His light is the life of man , and upon whom doth not this light of divine goodnesse arise ?

Thirdly , Wee may expound this light of the light of divine wisdome , which disposeth and ordereth all things ; And doth not this light arise upon the whole creation ? doth not this light shine upon every creature ? doth not this light direct the wayes of man on earth ? yea doth not this light arise upon the Angels in heaven , to direct them in all their wayes ?

Fourthly , Wee may understand this light of the light of that knowledge by which God himselfe knoweth all things . As God is light essentially , or as all that he is , is light , so we may say more especially of his knowledge , it is light . Knowledge is the light of man , and therefore we say of an ignorant or unknowing man that he is in darkenes ; and thus also knowledge is the light of God ; and when the Apostle John saith ( 1 Epist: 1. ) That in him is no darkenes at all , his meaning is in him is no ignorance at all . God sends forth this light of his knowledge all the world over , he takes notice of all ; As nothing is hid ( in a common sence ) from the heate or light of the Sunne in its walke about the world , so nothing is hid in , any , the strictest sence from the knowledge of God . Vpon whom doth not this light arise ? wee are alwayes in the presence of God , his eye is upon us and sees us , hee sees where we are , and what wee doe ; and as this light of his shines upon all things , so it will , at last , bring all things to light .

Now , among these foure interpretations given , I conceive that the word light is to be taken here in the second sence , upon whom doth not his light arise ? That is , the light of the goodnes of God : V detur potius lacis , nomen ad v●in quam omnibus insundit pertinere , per eam sunt omnia id quod sunt . Merc : which goodnesse is the infinite freenes and readines of his nature to doe good . And this light of his goodnes arising upon the creature is five-fold .

First , There is an upholding or preserving Goodnes , by which all things are maintained in their state and being .

Secondly , There is a quickning and refreshing goodnes , whereby all things ( men , and among them godly men especially ) are renewed and revived in their wel-being .

Thirdly , There is a protecting goodnes of God , whereby his are kept while they are in dangers .

Fourthly , There is a delivering goodness , whereby his are brought out of and set free from danger .

Fifthly , There is a strengthning and supporting goodness , whereby his are enabled to beare all the evills with which they are exercised in this world . And upon whom ( yea upon what ) doth not the light of the goodnes of God arise every day in some one or more of these particulars ?

Hence Observe .

All the light of man or the light of all men is from God .

If any light arise upon man it is of God , and upon what man soever light ariseth it is of God . As the light of the ayre is his , so also is the light of our hearts . The light of life is his , and so is all that light of comfort which shines upon us while we live . God is the father of lights , from whom every good gift and every perfect gift commeth ( Jam : 1.17 . )

Secondly , Observe .

God is very communicative of his goodnesse ; upon whom doth not his light arise ?

God doth not keep his light to himselfe ; he is good , and doth good ; hee hath good , and doth good , he distributes it ; God would not have us , much lesse doth he himselfe put his candle or light under a bushell , but hee sets it upon a candlesticke , and it giveth light to all the world , it refresheth and warmeth all the world . As the light of the speciall goodnes of God in Christ ariseth upon all sorts and conditions of men in the world , so there is a light of his common providentiall goodnes which ariseth upon each man of every sort and condition in the world .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 super quem n●n stabit lumen ejus ut non solum exorientem & su●gentem lucē ; sed etiam con sistentem calore ▪ lumine et agendifacultate prae potentem & rebus omnibus humanis imminētem intelligamus . Bold : Another reading sayth , Vpon whom doth not his light abide ? The light of God is not onely an arising or springing light , but a continuing and an abiding light ; It doth not onely breake out upon us , but dwell with us . The naturall Sunne ariseth every day upon us , but it doth not dwell with us , but is going from us as soone as it appeares unto us ; and therefore it was miraculous when the Sunne stood still , or hasted not to goe downe about a whole day ( Josh. 10.13 . ) But the mysticall light of the goodnes of God is a light that dwelleth alwayes over our heads , and hasteth not to goe downe . And indeed if God should withdraw this light , or let it goe downe , if he should stop the influences of his kindnes from us , and cease to doe us good , wee were ruin'd and undone ; for in him all things subsist , and are upheld by the word of his power ; if his light did not arise upon the creature , the creature would sinke into darknesse . Nor could wee abide what wee are , if this light did not abide upon us . And as this is true in reference to our naturall subsistence , so much more in reference to our spirituall . This light arising and abiding upon the Saints , maintaines and upholds them , both in their graces and in their comforts .

Bildad having thus set forth the power and greatnes of God in his dominion , and feare in his hosts and armyes , as also his kindnes and beneficence in his light arising and abiding upon man , proceeds in the latter part of the Chapter to shew the sinfullnes and unworthynes , the impurity and impotency of man compared with God .

JOB , CHAP. 25. Vers. 4 , 5 , 6.

How then can man be Justified with God ? or how can man be clean that is borne of a woman ?

Behold , even to the Moon and it shineth not , yea the Stars are not pure in his sight .

How much less man that is a worme , and the son of man which is a worme .

IN this context Bildad gives further check to Jobs presumption ( as hee conceived ) in appealing to heaven , and in begging audience of God himselfe , which he did ( as hath been shewed ) with earnestnes at the 23d Chapter .

Vers. 4. How then can man be Justified with God ?

The words are an Inference from what he had insisted upon and discoursed before concerning the dominion and feare of God , concerning the number of his Armyes , and the shinings of his light every where : from all which hee concludes , How then can man be Justified with God ? As if he had sayd , Seeing God is so dreadfull , seeing hee is an all-powerfull , an all-seeing , and an all-upholding God , how darest thou or any man living , plead with him ? or how is it possible for any man living to stand out with God and live ?

How then can man be justified with God ?

This question , carrieth a strong denyall , To say , How then can man be Justified with God ? is more then barely to say , Man cannot be Justified with God , How can it be ? is not onely thus much , It cannot easily be , it cannot probably be , but it cannot possibly be , or it is Impossible to be ; Such questions , how a thing may be ? are usually an answer that they cannot be at all . Questions are sometimes put for Information or with desire to be directed , or to have the mystery opened how such things may be . The holy virgin put such a question ( Luk. 1.34 . when the Angel had told her shee should have a son ) Then said Mary unto the Angel , how shall this bee , seeing I know not a man ? her question did not Import her denyall of the thing , but her wonder at it , nor did it imply her unbeleefe , as if shee thought it Impossible to be , but her desire to be Informed in the way and manner how it should be , and to that sence shee is answered , The holy Ghost shall come upon thee , and the power of the most high shall over-shadow thee .

But here ( I say ) the question , ( how can man be Justified with God ? is reducible to this plaine negative proposition ; Man cannot be Justified with God : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cal●●rilosus aegrotabilis , morbis mortique obno●●lus ; sic latini mortalem pro homine dicunt . How can man ? that is ( as the word signifieth ) miserable man , sickly man , weake Impotent man ? and it may note not onely the Impotency of his body , but of his spirit . Man is of a weake body at best , and of a more weake and sickly spirit . Master Broughtons translation reacheth both ; And why should sorrowfull man plead Justice with the Omnipotent ? Man is compassed about with sorrowes , and every man is in himselfe , what Christ was more eminently for us all , a man of sorrowes , and acquainted with griefe ( Isa. 53.3 . ) We take the word in its general signification .

How then can man be Justified ?

Bildad seemes ( as some expound him ) by this question , to suspect that Job had asserted a selfe-Justification , and it must be confessed that what he spake at the 23d Chapter , ver. 10 , 11 , 12. might give him some colour for that suspicion ; Hee knoweth the way that I take , when he hath tryed mee I shall come forth as gold . My foot hath followed his steps , his way have I kept and haue not declined , neither have I gone back from the Commandements of his lips : I have esteemed the words of his mouth more then my necessary food . While Job thus asserted his owne Innocency and Integrity , Bildad might possibly suppose that hee was asserting his owne righteousnesse ; and therefore not without some indignation hee expostulates the matter with him , How can man be Justified ? that is , pronounced cleane and quit at the Throne of God . Justification ( Considered in the Gospel notion ) is that gracious sentence of God , wherein with respect to Christ apprehended by faith , hee absolveth the beleever from sin and death , and doth repute him just and righteous unto eternal life . Of this the Apostle treates at large in the 3d 4 ●● and 5th Chapters of the Epistle to the Romanes , and in that to the Galatians . This doctrine of free justification is the foundation and corner stone of all our comfort . For whereas there is a double change in the state of a sinner ; first , a relative change ; secondly , an absolute and reall change . The one is made in sanctification , the other in Justification ; Sanctification is a reall change , subduing corruption , destroying the power of sin in us ; but Justification is not a Physicall or real change in the person , it doth not make him that is unrighteous righteous in himselfe , nor is man at all Justified ( in this sence ) by any selfe-righteousnes , but it is onely a relative change as to his state . To Justifie is a Law-terme , signifying , the pronouncing or declaring of a man righteous : So that Justification is an act of God upon us , or towards us : Sanctification is an act of God in us . This blessed Grace of Sanctification alwayes followeth the grace of Justification , as an effect or fruit of it ; and though it may easily be distinguished from it , yet it can no more be separated or divided from it , then heate from fire , or motion from life .

Yet I concave , that Bildad in this place doth not speake of Justification in that strict Gospel sence , as it imports the pronouncing of a man righteous , for the sake of Christ , or as if he supposed Job looked to be pronounced righteous for his owne sake . But Bildad speakes of Justification here , as to some particular act ; As for instance , If any man will contend with God ( and that Bildad chargeth Job with ) as if God had done him some wrong , or had afflicted him more then was need , is he able to make this plea good , and give proofe of before the Throne of God ; How can man be Justified with God ?

There is a fourefold understanding of that phrase , with God .

First , Thus ; If any man shall presume to referre himselfe to the Judgement of God , shall he be justified ? ( all at last must appeare before the Judgement of God , whether they will referre themselves to him or no ; but ) suppose a man referre himselfe to God ( as Job had done by appealing to him ) can he be Justified ? Will God upon the tryall & examination of his cause give Judgement or sentence for him ? But in this sence it is possible for a man to be justified with God ; and thus Job was justified by God at last against the opinion and censures of his three friends .

Secondly , To be Justified with God , is as much as this , If man come neere to , or set himselfe in the presence of God , shall he be justified ? Man usually lookes upon himselfe at a distance from God , he looks upon himselfe in his owne light , and so thinkes himselfe righteous ; but when he lookes upon himselfe in the light of God , and as one that is neer God ; will not all his spots and blemishes then appeare , or rather will not he himselfe appeare all spot and blemish ? When he is once with God , will he be any thing with himselfe , but an impure and wretched creature ? In this sence Bildad might check Jobs boldnes in desiering to come so neere God , even to his seate , which would but have made him more vile in his owne eyes , and discovered to him his owne impurities , as it did to the Prophet Isayah ( Chap. 6.5 . ) and as it did also to Job himselfe , when he attained his wish , and got so neere to God , that he called it a seeing him with his eye ( Chap: 42.5 . ) Then we have not a word more of pleading his cause before God ; His mouth was stopt , and he abhorred himselfe , repenting in dust and ashes .

Thirdly , Can man be justified with God ? that is , if man compare himselfe with God , an he be justified ? one man may compare himselfe with another and be justified . And thus , the f●ithfull people of God are called righteous and just in Scripture , comparatively , to wicked and unrighteous men . But how can any man be just or righteous compared with God , in comparison of whom all our righteousnesse is unrighteous , and our very cleanenes filthy ?

Fourthly , To be justified with God , is , against God ; that is , if man strive or contend with God , in any thing , as if God were too hard and severe towards him , eyther by withholding good from him , or bringing evill upon him ; can man be justifyed in this contention , or will God be found to have done him any wrong ? without all question he will not .

From the words taken in a generall sence observe .

Man hath nothing of his owne to Justifie him before God .

There are two things considerable in man ; first , his sinne ; secondly , his righteousnesse ; his worst and his best ; all grant man cannot be justified by or for his sins , nor can he at all be justifyed in or for his owne righteousnesse . And that upon a twofold ground .

First , Because the best of his righteousnesse is Imperfect ; and no Imperfect thing can be a ground of Justification and acceptance with God . For though God doth justifie those who are imperfect , yet hee never justified any man upon the account of that which is Imperfect . God never tooke cockle-shels for payment , he must have pure gold , and he seeth wel enough what poore stuffe , what base coyne the best of our righteousnesse is , and therefore cannot admit any of it in justification . For the purpose of God is to exalt himselfe in Justice as wel as in mercy by the justification of sinners . And therefore the Apostle sayth ( Rom. 3.25 , 26. ) That God hath set forth Christ to be a propitiation , through faith in his blood , to declare his righteousnesse ( and he is not content to say it once , but saith it againe ) To declare , I say , his righteousnesse , that he might be just , and the justifier of him that beleeveth in Jesus .

Secondly , All the righteousnesse wrought by man is a due debt ; how can wee acquit our selves from the evill wee have done by any good which we doe , seeing all the good we doe , we ought to have done , though we had never done any evill ? When we have done our best we may be ashamed of our doings , we do so poorly . But suppose we had done richly and bravely ; suppose our workes ( which indeed are full of drosse ) were pure gold and silver , were precious stones and Jewels , yet they are already due to God . Wee owe all and all manner of obedience as wee are creatures ; And wee can never justifie our selves from our transgressions , by satisfying ( could we reach them ) our obligations . There is enough in Christ to justifie us , but there is nothing in our selves ; All that Christ did was perfect , and Christ was under no obligation to doe any thing , but what he willingly submitted to doe for us . This booke of Job beareth as great a testimony to this truth as any ; How often doth Job disclaime all selfe-Justification ( Chap. 9.20 , 21. ) If I justifie my selfe , mine owne mouth shall condemne mee : if I say I am perfect , it shall also prove mee perverse . Though I were perfect , yet would not I know my owne soule , I would despise my life . What can be sayd more fully ( to the tenour of the Gospel ) for the abasement of selfe , and the advancement of free grace in justification . He sayd indeed ( Chap. 13.18 . ) Behold now I have ordered my cause . I know that I shall be justified . But he never sayd that he should be justified for the cause sake which he had ordered . There is a twofold justification .

First , The justification of a man in reference unto some particular act , or in his cause .

Secondly , The justification of a man in his person . When Job sayd , I know that I shall be justified , his meaning was , I shall be justified , in this case , in this buisines , I shall not be cast as an hypocrite ( for hee alwayes stood upon and stiffely maintained his integrity ) or I know I shall be justified in this opinion which I constantly maintaine ; That a righteous man may be greatly afflicted by God , while in the meane time hee spareth the unrighteous and the sinner . A man may have much to justifie himselfe by before God , as to a controversie between him and man ; but he hath nothing at all to justifie himselfe by as to his state towards God .

Againe , As these words are referred to Jobs complaint of the severity of Gods dealings with him .

Observe .

Whosoever complaines of the dispensations of God towards him , cannot be justified in it .

Thus the Jewes of old complained ( Ezek. 18.25 . ) Ye say the way of the Lord is not equall . But were they justified in this complaint , with God ? How doth the Lord expostulate with them , in the next words . Heare O house of Israel , is not my way equall ? is not your way unequall . As if he had sayd ; All the inequality is on your part , there is none on mine . The wayes of God , how hard and grievous soever they may be ( as they were towards Job ) yet unequall or unrighteous they can never be . The usuall dealings of God with us are full of mercy , & his severest dealings with us have no want of Justice . How then can man be Justified with God ?

Or how then can he be clean that is borne of a woman ?

Here 's another question of the same tenour , and in the 15th Chap: ver : 14th , Eliphaz spake almost in the same termes , What is man that he should be clean ? and hee that is borne of a woman that hee should be righteous ? Jobs friends beate often upon this poynt , vehemently suspecting that he did over-weene his owne condition , and thought too highly of himselfe . Whereas Job did not onely freely and ingeniously , but with a great deale of holy rhetorique and elegancy confesse against himselfe againe and againe , that hee neither was nor could be cleane before God ; Onely hee would not admit their plea against him , that hee suffered for his uncleanenes , or that hee was uncleane because he suffered .

Master Broughton translates thus ; Or , The borne of woman locke to be cleared . We say ; How can hee be cleane that is borne of a woman ? that is , how can hee have a nature at all cleane , or be altogether cleane in his life , who commeth into the world through a world of uncleanenes ? Can the streame be cleane , when the fountaine is uncleane ? or the product be better then that which is produced ? Man borne of a woman by natural generation ( so Bildad is to be understood ) comes from an uncleane fountaine , from an impure Original , and therefore , how can he be pure or cleane ? What the particular Emphasis and importance of this phrase ( To be borne of a woman ) is , hath been opened already ( Chap: 14.1 . Chap: 15.14 . ) and therefore I referre the reader to those texts for a further Exposition . And shall here onely give out this Observation .

All men borne of a woman by natural generation are impure and uncleane .

There was never but one man , the Lord Jesus Christ , borne of a woman who was not uncleane , and he was borne of a woman , not in an ordinary , but miraculous way ; The holy Ghost shall come upon thee , and the power of the most high shall overshadow thee ( Luk. 1.35 . ) All else borne of a woman have been and are uncleane . It is sayd ( Gen. 5.3 . ) Adam lived an hundred and thirty yeares , and begat a Son in his owne likenes , after his Image , and called his name Seth. Adam begat a son in his owne likenes ; what likenes ? it is not meant of his outward likenes , of the figure or feature of his body , that was the least part of the likenes there intended , in which his son was borne ; every father begets a son in a humane shape ; and we say the child is like his father , not onely as having the same specifical nature , but as having the personal figure and proportions of his father . But when it is sayd , Adam begat a son in his owne likenes , in his Image , the meaning is , he begat a son that was a sinner as himselfe was , and corrupt as himselfe was , even Seth , who was given in the place of Abel . God in the creation made man in his image after his likenes ; Man by procreation begets a son , not in Gods image , but in his owne ; And that not onely like him in constitution as a man , but in corruption as a sinner . David confesseth of himselfe ( Psal. 51.5 . ) Behold I was shapen in Iniquity , and in sin did my mother conceive mee . Some to avoyd the strength and dint of that text , as to the proofe of the corruption of nature by propagation , put a most corrupt and base glosse upon it ; As if David had therein onely confessed his parents sinfullnes or inordinate affections in begetting and conceaving him ; not his owne natural sinfulnes as begotten and conceaved . I know no better argument of the corruption of nature , then such corrupt interpretations of Scripture ; For doubtlesse as Bildad here in the Text , so David was acquainted not onely with the doctrine of original sin , and the corruption of nature , but had found and felt the sad effects of it in himselfe , And from that experience could say , I was shapen in iniquity , &c. as also consent to what Bildad saith in this place , What is man that is borne of a woman that hee should be clean ? doe but acknowledge that any one is borne ordinarily of a woman , and wee may conclude him to be sinfull and uncleane . That I may make this a litle clearer , I shall touch at three things , which are distinctly considerable in the sin of Adam .

First , That particular act , or fact against the Law , which he committed in eating the forbidden fruit .

Secondly , The legal guilt that flowed from that act , both upon his person and upon his posterity .

Thirdly , The naturall Corruption which as a consequent of the former stayned all mankinde . Or there was first the transgression of the Commandement , which was his eating the forbidden fruit ; Secondly , there was the punishment of that transgression , which was death inflicted for eating ; thirdly , the depravation of the whole masse of mans nature , by which , as Bildad speaks , Every man borne of a woman is uncleane . And these three fell upon the whole posterity of Adam , or upon all that are borne of a woman in a threefold way .

First , The very act of Adams sin becometh ours , for wee did participate with him , and had , as it were , a hand in it , because wee all were seminally in him ; so that when he sinned , wee all sinned being in his loynes long before we were borne , as Levi paid tythes in Abraham before hee was borne ( Heb. 7.9.10 . ) Thus wee all sinned in his sinning , and had a share in that act of his , because hee stood as the roote of mankinde , and as having entred a covenant with God in that capacity . For he sinned , not onely as a single person , but as hee was the representative of all mankinde , and therefore what hee did we are reckoned as doing the same with him .

Secondly , The guilt of that sin is ours by particular Imputation , as the fact is ours by common participation ; for as if Adam had stood in a state of Innocency , that had redounded to us for good , so his fall or sin redoundeth to us for evill .

Thirdly , There is the pravity or corruption of nature , issuing from that first sin , and that is chiefly aymed at in the present text . And this is derived to us by propagation . The defilement of nature descendeth and passeth from generation to generation : therefore , how can hee that is borne of a woman be clean ? and that defilement hath two things in it .

First , The losse of original purity , or the defaceing and blotting out of the image of God in which man was created .

Secondly , A succession of horrible deformity and disorder , which consisteth , first , in a pronenes to all evill ; secondly , in an impotency and weakenes , yea in an aversenes from and enmity against all that is good . So then , we have to doe with the very act of Adams sin by participation , with the guilt of it by imputation , and with the filth and deformity of it by propagation : From all which it may wel be questioned , How can hee be cleane that is borne of a woman , and concluded , Every man borne of a woman is uncleane .

Vers. 5. Behold , even to the Moone and it shineth not , and the Starres are not pure in his sight .

In this verse Bildad proceedeth to argue downe the presumption ( as hee conceived ) of Job , by calling him to consider those things which are farre below God , and yet were farre above him ; as if he had said ; Wilt thou contend with God , when thou canst not contend with the Moone and Starres ? they have a brightnes beyond any thing of thine , why then doest thou insist so stiffely upon the shinings of thy conversation towards men , and the brightnes of thine integrity towards God ?

Behold , even to the Moone and it shineth not .

There is a twofold understanding of these words ; first , some expound them by descending ; as if Bildad had spoken thus ; Behold O Job , and be both ashamed of and astonished at thy owne folly , in venturing upon a tryal before God , who is of such infinite purity , that while he looketh upon all these heavenly lights that are above the Moone , even to or as low as the Moone , which ( as Astronomers teach ) is the lowest of all the planets , it shineth not , there is no brightnes , no beauty in any of them ; They are all in comparison of God but clouds and darkenes , but clods of earth and dirt . And if they shine not in the eye of God , surely much lesse doest thou , who art a worme , and but a clod of moving or breathing earth ?

Secondly , Others expound it by ascending . As if Bildad had spoken thus ; Behold , O Job , and tremble at thy presumption in desiring that God should take so exact a scrutiny of thee & of thy cause ; for look upon all the parts of the inferiour visible world , look upon all their glories and excellencies , and look not only upon those things that are creeping here upon the Earth , but lift up thine eyes as high as the Moone it selfe , Behold even to the Moone ( which is , as it were the boundary between the upper and the lower world ; The Moone being the lowest of the upper world , and the highest of the lower world , now saith Bildad , surveigh the world up to the Moone ) and it shineth not .

But doth not the Moone shine ? yes ! the Moone shineth , the Moone is that lesser light which was made to rule the night ( Gen. 1.16 . ) Why then doth hee say it shineth not ? the meaning is onely this , that Moone-light , and Sun-light , that all creature-light is no light , nor their shining to be called shining , when we speake of the light and shinings of God himselfe . The Moone shineth for the use and to the eye of man , but the Moone shineth not for any use to or in the eye of God . As because he is light , he needeth no light , so because there was no light till he created it , the light of the creature is nothing unto him .

The Moone and Starres shine , but when the Sunne is up they shine not , that is , not to our view ; the Starres shine as much in the day as in the night , though wee cannot see them being over-powred by that greater light , the light of the Sunne ; So when the glory of the Lord appeareth , both Sunne and Moone disappeare , and are no moore seene . Ne luna quidem lucida est collata eum deo . Vatabl. The light of the world is no light where God is named ; doe but speake of God , and all the beauty and brightnesse of the creature fades and is extinct . The Moone is a very beautifull creature considered by it selfe , as Job speakes to shew how farre he was from idolizing it , notwithstanding all that beauty wherein it appeared to him ( Chap. 31.26 . ) If I beheld the Sunne when it shined , or the Moone walking in brightnesse ? that is , if I beheld eyther Sunne or Moone so as to adore and worship them ; if I reckoned any thing of Moone and Sunne , in comparison of God , if I did not judge the light of both as darknes and obscurity in reference to him , if I did not behold them so as if I did not behold them , not being taken up or dazzl'd at all with their shining brightnes , scarse at all seeing , not at all admiring any brightnes , but the brightnes of God , if it were not thus with me , if I stood not at this distance , and upon these termes with the best of the creatures , then , &c. It argues that there is much natural beauty in the Moone , when as Job to shew his spirituall chastity saith that the beauty of it , did not at all withdraw or steale away his heart from God . Indeed such is the beauty of the Moone that it is used to shadow out the Church in her spirituall beauty ( Cant. 6.10 . ) Who is shee that looketh forth as the morning , faire as the Moone ; The Moone is fayre , yet she hath her spots ; But God is fayre without any spot , and therefore the fayrenes of the Moone is no fayrenes at all to his .

There is another reading of the words ( Behold even to the Moon , and it doth not extend its tents , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Et non expandit lumen suum in modum Ten●o●● Complut : or doth not extend its light like a tent ; for when the light is spread first out , it is like the spreading of a tent upon the mountaines . To which the Prophet Joel seemeth to allude ( Chap. 2.2 . ) in that phrase ; As the morning spread upon the mountaines . Behold to the Moone , and it doth not spread out its light , nor extend its tents ; Our translation reacheth the sence fully ; It shineth not ; Yea the Starres are not pure in his sight .

The Starres are supposed higher and greater then the Moone ; The Starres are pure and splendid bodies , as hath been shewed from other places of this booke . So that , when Bildad saith , The Starres are not pure , it is not an absolute denyall of their purity , but as himselfe expounds it , they are not pure in the sight of God . The Starres have neyther those spots , nor those changes which the Moone hath , they are a more cleare and a more certaine light , yet Even the Starres are not pure in his sight , and wee may reckon the Sunne among the Starres too , though sometimes they are spoken of distinctly , Sunne , Moone , and Starres . Thus Bildad pleads the excellency of God above the most excellent creatures , how much more above man , who is now cast much behind many of the creatures , through the corruption of his nature , and is not disparaged by being compared to the meanest of them . Behold , even to the Moone and it shineth not , and the Starres are not pure in his sight .

Hence Observe .

The glory or beauty of the most glorious and beautifull Creatures is no glory , no beauty compared with the glory and beauty of God .

Bildad instancing in the most beautifull Creatures , takes in the beauty of all the creatures ; all which is but a ray , a beame of his infinite light , but a drop of his infinite Ocean ; their glory is but an effect of his , and though the meanest of them are perfect in their state , yet the best of them are not perfect in degree . It was sayd anciently ; Looke upon the heavens they are beautifull , looke upon the earth that also is beautifull , but he that made heaven and earth is infinitely more beautifull then eyther of them both , or then both of them .

When God had finished the worke of Creation , it is sayd ( Gen. 1.31 . ) And God saw all that he had made , and behold it was very good . How then is it sayd here , that the Moone shineth not , and that the Starres are not pure in his sigh ?

I answer , First as before , all things which God made were good as creatures , but nothing was as good as the Creator .

Secondly , I answer , the creature is not now so good as it was when first created , the sin of man did not onely pollute and staine the glory of man , but of the whole creation ; and therefore the Apostle sayth ( Rom. 8.20 , 21 , 22. ) That the creature was made subject to vanity , not willingly but by reason of him who hath subjected the same in hope , because the creature it selfe also shall be delivered from the bondage of corruption , into the glorious liberty of the children of God , for we know that the whole creation groaneth and travelleth in paine together untill now . From this illustrious context it appeares that God for mans sin hath put the whole creation to disgrace and suffering , and that all creatures are fallen from their first perfection by the fall of the first man ; The very lights of heaven are made darke , and the Starres impure , by mans impurity . Now if by the sin of man , those creatures who in themselves are sinlesse , even the Moone and Starres , have contracted defilement , and are not without blemish in the sight of God ; then how much lesse is man ( by whom they have taken this infection ) free from blemish or infection himselfe , as Bildad inferres in the next words and close of the Chapter .

Vers. 6. How much lesse man that is a worme , and the son of man which is a worme .

As if he had sayd , If the Sunne Moone and Starres are not pure in his sight , how much lesse is man pure ? Nor is Bildad content to say how much less is man ? but he giveth a very debasing comparison of man .

How much lesse is man that is a worme , Cum precedit sententia negativa particulae . illae . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commodè redduntur quanto minus . Pisc : and the son of man which is a worme .

How much lesse ] We may say also , how much more is man impure in his sight ; So , the original words are often rendred ; as the reader may see in those places ( Prov. 11.31 . Prov. 15.11 . )

Bildad layeth man as low as he can , shewing that he is so farre below the Starres that hee is as low as a worme ; and if the Starres be impure in the sight of God , how much more is man a worme ? What 's a worme ? what a darke , dull thing is a worme to a Starre ? yet that is not so dull a thing to a Starre , as a Starre is to God , therefore if the Starres be not pure in his sight , how much lesse man that is a worme ?

A worme is one of the meanest Creatures , and the word that is here used signifieth the meanest of wormes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vermis parvus in carne aut caseo nascens . properly and strictly those little wormes which breed in flesh , or Cheese , or in any other kinde of food when it is corrupted . The word is used ( Exod. 16.24 . ) where it is said of the Manna that was reserved contrary to the command of God , That it bred wormes ; such a worme is man ; and Bildad is not content to say this once , but he saith it againe .

And the son of man which is a worme .

Here is the same thing doubled ; And 't is doubled by Bildad to assure us of the truth and certainty of of it ; as if he had said , I am not afraid to averr what I have spoken , I have said it , and I say it againe , how much lesse man , who is a worme , and the son of man which is a worme .

The son of man ; that is , any man , high or low , rich or poore , learned or unlearned , they who are at greatest distance in themselves meete all in this , They are wormes . To be called the son of man , imports the meanenes of man , and minds man of his weaknes and frailty . Ezekiel the Prophet is often spoken to by the Lord in this stile , Son of man ; the reason given by some is this , because hee was a man often rapt up in the visions of God , or had the visions of God sent downe to him , hee was a man that lived so much in heaven , that hee might even forget that hee was of the earth , therefore the Lord mindes him often of his Original , by calling him , Son of man , Son of man ; so here , Bildad mindeth man of the meanenes of his birth , he is but the son of man . Some proud men have drawne their pedigree from the Gods , or from the Starres . Alexander the Great would be called the son of Jupiter , which was to say the son of the Sunne , hee did not like to be called the son of man , though as he was so , so he was soone after convinced and confessed that he was so .

And the son of man which is a worme .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vermis magnus & parvus . qui ab omnibus teritur & contunditur . Wee expresse this latter branch by the same word worme in our English , but the Hebrew speakes it in a different word ; and Master Broughtn renders it differently in the English , and the son of man a vermin . The word signifieth both small and great wormes , all sorts of wormes or vermine ; here 's the state of man ; and how can hee who is such a worme stand before God , in his purity , when the Sunne Moone and Starres are impure before him ?

Againe , wee may take notice that Bildad doth not say , man is like a worme , but is a worme . 'T is not spoken by way of similitude , but of assertion .

Hence observe .

Man is a very poore thing .

So poore a thing that hee is twice in this Text called a worme ; the lowest things serve for a Comparison and beare the likenes of the highest and greatest men in the world ; man is but a worme , and the son of man , is no better , a worme or vermin . As it sheweth the excellency of God , that nothing is so good , so great , so perfect , that is worthy to be compared with him ( Isa. 40.18 . ) To whom will yee liken God ? or what likenes will yee compare unto him ? Looke over all the Excellencyes that are in the Creature , is there any thing that lookes like God ? that hath any excellency or beauty comparatively to him ? And againe ( Isa. 46.5 . ) To whom will yee liken mee , and make mee equall , and compare mee , that wee may be like ? that is , there is nothing that you can compare or make mee like unto , I am above all comparison — Now ( I say ) as it shewes the excellency of God , that there is nothing worthy to be compared to him , so it shewes the meanenes of man , that there is nothing so unworthy but that he may be compared to it , and that without wrong or disparagement . The Scripture doth as it were strive for Comparisons , to set forth the weaknes , the poorenes , the worthlesnes of man ; hee is compared to , yea called dust ( Gen. 3.19 . ) Dust thou art , and to dust thou shalt returne . Hee is compared to the grasse of the feild that groweth to day , but withereth or is cut downe to morrow ( Isa. 40.6 ) Hee is compar'd unto a shadow that hath nothing of Entity or substance , and therefore continueth not but vanisheth away ( Job 14.2 . ) Hee is compar'd to that which is lesse then a shadow , even to that which is , as I may say , the nothingnes of all things , vanity ; and thus hee is called when at his best or in his best estate ( Psal. 39.5 . ) Further , man is not onely nothing and lesse then nothing , but that which is worse then nothing a ly , hee is naturally under such disgrace , that he is the very word of disgrace , a ly . Surely ( saith David , Psal. 62.9 . ) men of low degree are vanity , and men of high degree are a ly . Nor doth the Lord speake thus of single persons onely , but of Nations , and not onely of this or that Nation , but of all Nations ; take mankind in a cluster , or as bundled up together ; not onely is this or that man , this or that Nation , but all men and all Nations before him are as nothing , and are counted to him lesse then nothing and vanity ( Isa. 40.17 . ) They are not onely dust , but ( which is the lightest and most inconsiderable dust ) the dust of the ballance , and that the smallest dust of the ballance ( Isa. 40.15 . ) they are not onely a drop , but the drop of a bucket , which is but the drop of a drop . The similitude in the Text layeth man low enough , He is a worme . When the Lord would speake of his people at the lowest rate in reference to the opinion which they had of themselves , or which others had of them , hee calls them a worme , ( Isa. 41.14 . ) Feare not thou worme Jacob , and yee men of Israel : God doth not speake this to the disparagement , or to the discouragement of Jacob , but to the comfort of Jacob ; As if he had said , though thou art a worm , though thou art thus low , thus mean , humbly in thy own thoughts , contemptuously in the thoughts of others , yet feare not , yea all shall have cause to be afraid of thee , for though thou art a worme , yet thou shalt thresh the nations and beate them small &c. As National Jacob then , so personal Jacob , or Jacob in person before was but a worme in his owne eyes . ( Gen. 32.10 . ) I am not worthy of the least of all the mercies ( or I am lesse then all the mercies ) and of all the truth which thou hast shewed unto thy servant , for with my staffe I passed over this Jordan ; that is , I came over in a very poore manner , all my state was but a staffe . Here Jacob in person spake of himselfe as a worme ; and when wee speake thus like wormes , wee speake most like Saints . Our Lord Jesus Christ spake thus of himselfe , as for our sakes he became poore and emptyed himselfe , as for our sakes he tooke upon him the forme of a servant , and was made in the likenes of man . ( Psal. 22.6 . ) I am a worme and no man , a reproach of men , and despised of the people . O how low did Christ esteeme and set himselfe , as , and while he stood in the place of sinners ? He not onely confessed that he was a worme , because a man , but that he was a worme and no man . How then ought every sinfull man to abase himselfe and say , I am a worme and no man . Man is a worme in a five-fold respect .

First , Looke upon his original and constitution , hee is from the earth as the worme is .

Secondly , Looke upon him in his natural state and condition , hee liveth upon the earth and earthly things , as wormes doe .

Thirdly , Hee is a worme , because continually subject to danger , every foot may crush him .

Fourthly , As the worme is very subject to danger , so likewise unable to resist , or make defence ; the worme is a naked creature , and weares no armes , neyther offensive nor defensive . Such a one is man , a worme , unable to defend himselfe , unlesse the Lord be his shield and a defence to him round about .

Fifthly , Man is a worme , for hee must shortly returne into the Earth where the wormes are housed ; hee is going to wormes , as a worme , and when he comes to the grave it will be worme to worme . As the Lord sayd , Dust thou art and to dust thou shalt returne ; so wee may say , a worme thou art , and to wormes thou shalt returne . Thus wee see man is a poore thing , a very poore thing , and hence I shall make foure or five briefe inferences .

First , Let no man be proud , or have high thoughts of himselfe ; the son of man is but a worme ; O why doth man swel above the clouds , or proudly make his nest among the Starres , when as he must shortly fall among the clods , and as he is a worme , so be eaten up of wormes .

Secondly , Let men take heed of adorning one another with great words and flattering titles , let us take heed of having the persons of men in admiration ; it is as vaine a thing , for any man to give great flattering titles to others , as it is to have high thoughts of himselfe . The titles which the Spirit of God gives to man , are humbling titles , a flower , a shadow , &c. any thing which may keep downe his spirit and abate selfe-valuations ; we should learne as to thinke of our selves , so to speake of other men as the Holy Ghost speaketh . As he doth not paint man out with praises , nor speake of him as Courtiers ( whose hearts are the shops of complements , and their tongues the venters of them ) doe of Princes . So neyther should we : There are two extreames which wee should labour exceedingly to avoyd in our references to men ; and yet most men walke in one of these extreames towards men . First , we should take heed or reproaching , vilifying , and despising others ; for though it be a duty for every man to thinke meanely of himselfe , and to say of himselfe , I am a worme ; and though wee may lawfully thinke and say so of all men , as to the general truth of the proposition , yet it is so farre from being a duty , that it is not at all lawfull to call any man worme , with reproach and contempt of the meanenes of his person . Secondly , we should take heed of flattering and daubing others , as those Tyrians did Herod , crying out it is the voyce of God and not of man ( Acts 12.22 . ) whereas God to shew their mistake , and that he was indeed but a worme , smote him , and he was eaten up of wormes . Elihu concludes and resolves excellently to this poynt ( Job 32.21 , 22. ) Let me not , I pray you , accept any mans person , neyther let me give flattering titles unto man , for I know not to give flattering titles , in so doing my maker would soone take me away . As God tooke away Herod for receaving flattering titles , so they who give them are in danger to be taken away by God .

Thirdly , Be not Envious at others ; what if another have a little more glory , riches , beauty , strength , power , then thou hast , what though he have a little more knowledge , and be a little higher in gifts then others , yet hee is but a worme still ; what 's man but a worme , and what 's the son of man , ( the best of men ) but a worme ? why should a worme Envy a worme , what though some men are silke wormes , a little better furnished and richer then others in mind and body , yet they are but wormes in silke , and many who appeare so , are but Glow-wormes , which shine a little but have no consistence .

Fourthly , Let the sons of men take heed of vexing one another ; why should wormes rise up against wormes , why should wormes destroy wormes cruelly , bloodily ? Wee are all weake as wormes , let us therefore engage that little strength wee have , for the supporting , not for the ruining of one another . Wee usually have so much tendernes towards wormes in kinde , that when wee see them crawling upon the ground , we avoyd treading upon them ; yet how doe men purposely tread upon wormes in likenes . All men are wormes in likenes , we should not willingly tread upon or hurt any man . But poore men , and men of low degree , are more wormes then rich men , and men in high places are , therefore take heed of oppressing the poore , for that is indeed , a treading upon wormes . And though while you tread upon wormes the weake and needy , they cannot ( as Christ speakes of swine , Math. 7.6 . ) turne againe and rent you , yet if you doe so , God , the strong God will turne upon you and teare you while there is none to deliver .

Lastly , Take this inference from it .

Man by sin is much degraded and fallen below himselfe .

Man by sin is become inferiour to the meanest creatures , who was once above all visible creatures : man in the state of Creation was the chiefe piece of the visible world , hee was next to the Angels , who are of the Invisible world , but now man is fallen very low , he is levell'd with the lowest of the Creatures , a worme ; not onely doe the heavenly bodyes exceed him in beauty , but even the earthly bodyes , the beasts of the field , and the worme that crawles upon the earth , and lives in the bowels of it , is good enough to make comparison with him . See what man hath lost by sin ! see how hee is degraded and fallen from his state and statelynes ! yea I may say that man by sin is not onely fallen from that state and statelynes wherein he was created , but he is fallen below the state of the lowest creature . Man ( by sin ) is not onely a worme but worse then a worme ; A worme is not capable of morall polution ; a toad hath naturall poyson , but man hath morall poyson in him , which is worse then naturall poyson ; and which makes the condition of man yet more vile , his moral poyson ( sin I meane ) is to him naturall . It is his misery and his dishonour that he hath it , and it is his greater misery and dishonour , that he loves it , and that it is not so much his disease as his desire : and as the first sin , the sin of nature hath debased all mankinde at once ; so every man that goeth on in and multiplyeth ( with desire ) the acts of sin , debaseth himselfe yet more , and maketh himselfe not onely lower then the worme , which is the lowest of living things , but even lower then the lowest things that have no life . Sencelesse livelesse creatures are better then sinfull men , such I meane as live in sin , and better it had been for any never to have had a being , or not to have lived at all , then to dye in sin .

Seeing then sin hath degraded us , and placed us among and below the wormes , who were once next to Angels , how are we engaged to Jesus Christ , who by becoming a worme for us , hath raised us to be heyres of blessedness with the holy Angels for ever , and hath lifted us up to that hight of honour , that even the holy Angels minister to us as long as we are here . And how should we strive to raise our selves up higher and higher in the Improvement of all that grace which is freely offered to us in Christ , even to our dayly conversation in heaven , and our sitting together in heavenly places in Christ Jesus , as the Apostle speakes ( Eph. 2.16 . ) It is sad for any man who is but a worme , to be lifted up in himselfe , but it is the duty of every man to strive that he may be lifted up , not onely above the wormes , but above the heavens . Wee may quickly sin in seeking our owne exaltation in a worldly , But the more we seeke our exaltation in a heavenly state , the more holy , yea the more humble we are . Wee never act as those who know they are but wormes here on earth , till we have an ambition to be like the Angels who are in heaven .

Thus I have opened and done with this third , and that a very short discourse of Bildad in this Chapter , wherein he hath spoken Excellently as to the generall truth , in exalting God and humbling man , yet he is upon the old mistake , Concluding Job a selfe-Justifier , yea a contender with God ; Whereas indeed his thoughts were as low as his state or person , in reference to any conceit of righteousnesse in himselfe , or of any boldnes in charging God with the least unrighteousnesse ( though there was much severity ) in his dealings with him .

JOB , CHAP. 26. Vers. 1 , 2 , 3 , 4.

But Job answered , and said ,

How hast thou helped him that is without power ? how savest thou the arm that hath no strength ?

How hast thou counselled him that hath no wisdome ? and how hast thou plentifully declared the thing as it is ?

To whom hast thou uttered words ? and whose spirit came from thee ?

THis Chapter containeth Jobs answer to the third and last dispute or opposition of his second freind Bildad ; Non respondit ad Bildadi dicta , sed eum ridet quasi ea attulerit quae parum ad rem faciant , imo ab instituto aliena . Merc : wherein he doth two things .

First , He complaineth of and in a manner derideth Bildads dealing with him , as if what he had urged were not onely little to the purpose , but very wide from it . This he doth in the foure first verses of the Chapter .

Secondly , Job gives out a large narrative of the power , perfections , and excellencies of God , of his wonderfull works , and providences , which Bildad had but lightly touched ; this he doth in the remaining part of the Chapter .

Vers. 1 , 2. But Job answered , and said , How hast thou helped him that is without power ?

There is a question among Interpreters , who is here meant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 admirantis est , & haec dicit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Drus : by him , that is without power ; and who by the arme that hath no strength ; who by him that hath no wisedome . There are three opinions about the resolving of this question .

First , Some expound it not of a person , but of a thing , for the original leaves it in such words as may be determined upon eyther , In qua re adjuvisti sententiam tuam de providentia dei particulari , in qua nullae sunt viris . Quare ex Hebraeo legit , non cujus sed quid adjuvisti . Vatabl: and may as wel be rendred , that , which hath no power , as , him that hath no power . And the thing without power , which this interpretation aymes at , is the opinion or tenet which Bildad , and his friends had held forth in their discourse : which Job is conceived to looke upon , as weake , and without power , as having neyther strength nor wisdome in it . And because Bildad made the last reply , Job ( according to this exposition ) bespeaks him thus ; Thine owne former arguments , as also those of thy friends , had no power , no strength of reason , nor true wisdome in them , and hast thou mended the matter now , hast thou by what thou spakest last put any strength into what hath been weakly and feebly argued already ? As for my selfe I am neyther better enformed nor comforted , then I was , and therefore have reason to conclude , that there is no more strength nor power in what is now sayd , then in what was sayd before . It is usuall to apply strength to a speech , we say such a man made a strong speech , as for such a one , his speech had no strength no sinewes in it . And that speech which hath no strength in it , can never administer strength to those to whom it is spoken ; so that to say , how hast thou helped him that hath no power ; is to say , the speech by which thou hast attempted or endeavoured to helpe him that hath no power . Yet I conceave that Job doth here intend a person , whom his freinds supposed without power , strength , or wisdome , Hoc de deo accipio O quam egreg●e eum adjuvisti qui imbecillis erat , & invalido es patrocinatus . Quasi tua defensione deus indigerit . Merc : Cujus adju●or es num in becillis & sustentas brachium ejus qui non est fortis . Vulg: Cui Auxiliatus es , cui non potentia ? Mont : rather then his freinds speech , which himselfe judged and ( as his owne releife ) found to be so .

Secondly , By him that hath no power , and the arme that hath no strength ; some understand God himselfe ; who is indeed all power , all arme , who is altogether strong and onely wise . As if Job had sayd , O Bildad , thou hast stood up in the defence of God , as if he had not been able to defend himselfe , thou hast been an Advocate for him , who hath no need thou shouldest . Hath not he power ? hath his arme no strength in it ? or is he destitute of counsel ? surely God hath no need of thy patronage , or assistance ? Therefore consider whose helper hast thou been ? what ? the helper of him that is weake , and hast thou sustained the armes of him that hath no strength ? surely no , God hath strength enough to defend his own cause , and wisdome enough to maintaine his own acts against me and all men else . Thou oughtest indeed to have helped him that hath no power , but thou hast onely given helpe to him that hath all power . Thus some cary on the whole context under that frame and forme of this exposition , as if Job did but rebuke Bildad for undertaking the matter on Gods part , whereas he should have used his utmost endeavours for the support and comfort of him a poore weake creature , labouring under heavy burdens of most sad afflictions , and wanting counsel , how to beare and improve them as layed upon him by the hand of God . For this Job had no power and might expect helpe from his friend ; but he bestowed all his helpe in vindicating the honour of God against Job , not in helping or advising Job how to beare up under the hand of God , and therefore he thus interrogates him , How hast thou helped him that hath no power ? But

Thirdly , I rather expound the words of Job himselfe , as being now burdened and distressed with great affliction , and under sore temptations , and therefore fitly represented in these words , a man without power , an arme without strength , and him that had no wisdome ; at least that he was such in the opinion and judgement of his friends . As if he had sayd , O Bildad , Thou lookest upon me as a man without power , strength , or wisdome ; very well , be it so as indeed ( though not in thy sence ) it is so , what hast thou done ? how hast thou helped him that is without power ? how savest thou the arme that hath no strength ? how hast thou performed the part of a friend , eyther in comforting me , or in counselling me ? so the words are a close Ironicall rebuke of what Bildad sayd in the former Chapter . Thou camest to strengthen and helpe me , consider how well thou hast made good thy owne intendment ; how hast thou helped him that is without power ? thou hast spoken words fitter to weaken , then to strengthen , to cast downe then to raise up ; and so hast quite mistaken the matter . Thou shouldest not have amplyfyed the power and majesty of God before a man in my condition , Thou shouldest rather have opened the doctrine of free-grace , and of the fatherly affection of God to his poore servants and children , while they are under his sharpest corrections : Thy words should have been like oyle , like milke and honey , but thou hast spoken very hard words if not gall and wormewood to my wearied soule . Though what thou hast spoken be in it selfe true , yet it is to me improper and unsuitable , out of time and unseasonable , and therefore weigh with thy selfe ; How hast thou helped him that is without power ? We may paralel this context with that of the Apostle , ( 1 Cor. 4.8.10 . ) where with much holy derision he rebukes the over-weening and high opinion which the Corinthians had of their present attainements , and perfections in spiritualls ; Now ye are full , now ye are rich , ye have reigned like Kings without us , and I would to God that ye did reigne , that we might reigne with you ; As if he had sayd , I could wish with all my heart , it were as well with you as you thinke it is , that we also might have a part with you in those gloryes of the Gospel ; But I feare ye are onely puft up with notions , and that your portion is but smal in true solid spirituall knowledge . I feare ye have little except in conceit , and there ye have a great deale too much ; and upon the same account he puts it upon them againe at the 10th verse ; We are fools for Christs sake , but ye are wise in Christ ; we are weake , but ye are strong , ye are honourable , but we are despised . Thus Job here , ye looke upon me , as a weake man , as a man of no power , but you are wise , and learned ; see how you have played your part and discharged your duty ▪ you thinke you have a wonderfull faculty in helping the weake , in saving those who are ready to perish , in teaching the unlearned , in counselling the unwise ; whereas I am neyther so weake , nor ignorant , nor destitute of counsel as you thinke I am ; and if I were , your oration is wide of the marke or reacheth not my case , and therefore can doe me no good . How hast thou helped him that hath no power ? And which is the same in other words ; How savest thou the arme that hath no strength ?

The arme is an eminent member of the body , and in Scripture it often signifies strength , because the arme holdeth out and acteth the strength of the whole body ; How hast thou saved the arme that hath no strength ? that is , the man that hath no strength . There is a threefold strength ; first , naturall , which is twofold ; first , of the mind or inward parts ; secondly , of the body or outward parts : secondly , there is a civill strength , which is the command or Authority which a man hath over others ; thirdly , there is a spirituall strength , which is the command which a man hath over himselfe , both in doing good and in avoyding evill , or both for the due enjoyment of good and induring of evill . When , Job saith , How savest thou the arme that hath no strength ? we may expound it both of the first and third sort of strength . For Job had indeed lost the strength of his body , and his friends thought he had lost the strength both of his parts and graces . Which is more cleare in the next interrogation .

Vers. 3. How hast th●s counselled him that hath no wisdome ?

To give counsel is the worke of the wise , and they who are unwise have most need of counsel , though they seldome thinke so . And it may be a very disputable question , who is the wiser man , he that gives good counsel , or he that readily receives it & makes good use of it . Good counsel directs how to judge of things , how to speake , and how to act . In the multitude of Counselers there is safety ( saith Solomon ) and they must needs be unsafe , who eyther have none to give them counsel , or refuse wholesome counsel when 't is given . Counsell is to a man without wisdome as bread is to a man that is hungry , or as cloaths to a man that is naked . Master Broughton translates ; What doest thou counsel without wisdome ? Right counsel is the very spirits of wisedome ; but thy counsel is flat and hath no spirits in it . Thus his translation referrs the want of wisdom to the counsel which Bildad gave Job ; but ours refers it to Job to whom Bildad undertook to give counsel . How hast thou counselled him that hath no wisdom ? As if he had sayd ; Thou O Bildad lookest upon me , as a man without wisdome ; If I am so , I doe not perceive that thy counsel is like to make me much wiser . Thy counsel will even leave me where it found me , and 't is wel if it doe not put me backward . What strange kinde of counsel is thine ! How hast thou counselled him that hath no wisdome ? From all these cutting questions put together ,

Observe .

First , They who are weake , and without wisdome , should be holpen , and tenderly dealt with , by grave and gratious counsel .

The words of the wise conveigh strength to the weake , comfort to the sorrowfull , and counsel to those who know not what to doe . See the tendernesse of Christ to the weake ( Math: 12.18 , 19. ) Behold my servant whom I have chosen , and my beloved in whom my soule is well pleased , I will put my spirit upon him , and he shall shew judgement unto the Gentiles . He meaneth not judgement , as judgement is opposed to mercy ; Jesus Christ did not come in that sense to shew judgement to the Gentiles , he did not come to bring wrath upon them , but he came to shew mercy to the Gentiles , to those who were sinners of the Gentiles , who sat in darknesse , and in the shaddow of death , he shewed mercifull judgement , he shewed them the knowledge of God , he reformed and purged them from their sins and sinfull Idolatryes , he brought them into a holy state and order under Gospel Government , this is the judgement which Christ brought to the Gentiles , & this judgement is a mercy ; he shall bring Judgement to the Gentiles ; How shall he doe it ? he shall not strive nor cry , neither shall any man heare his voyce in the streets ; that is , he shall not deale boysterously , and contentiously , he shall not be vexatious , and rigorous , he shall not act as a man chafed and enraged , as a man full of wrath and fury , but as a man most tenderly affected and full of pity , for a bruised reade shall he not breake , and smoaking flax shall he not quench ; a bruised read , and smoaking flax , are emblems of the weake , of the arme without strength , of those who are without wisdome ; Christ will not deale roughly with those , he will not breake the bruised read , nor quench the smoaking flax , that is , such as are broken with the sence of sin , such as are weake in faith , such as are so much over-powred by corruption , that they doe rather smoake , and make an ill-sented smother , then burne or shine in a gracious profession , such as are thus low and meane in spiritualls , Christ will not breake with his power , nor quench with his rebukes , till he send forth judgement to victory , that is , till he hath perfected their conversion , and hightned their graces to the full , and caused the better part in them to prevaile over the worse ( as the house of David did over the house of Saul ) till it arive at a blessed victory . And againe ( Isa. 61.2 . ) The spirit of the Lord God is upon me , ( for wh●t ) because the Lord hath anointed me to preach good tidings to the meeke , he hath sent me to bind up the broken-hearted , to proclaime liberty to the captives , and the opening of the prison to them that are bound . Here is helping those that have no power , and saving the arme that hath no strength . Thus Christ handles those who through temptation , affliction , or any trouble are brought low . For the neglect of this duty , the Lord reproves the Shepheards ( Ezek. 34.2 , 3 , 4. ) Son of man prophesie against the Shepheards of Israel , prophecy and say unto them , thus saith the Lord God unto the Shepheards ; Woe be to the Shepheards of Israel , that doe feed themselves , should not the Shepheards feed the flockes ? That is , should they not be more intent upon the feeding of their flocke with spiritualls , then upon the feeding of themselves with temporalls ? should they not labour more to feed the peoples soules then their owne bellyes ? surely they ought . But what did the Shepheards of Israel ? The next words shew us both what they did , and what they did not ; Ye eate the fat , and ye cloath you with the wool , ye kill them that are fed . These things they were forward enough to doe ; But see what they did not ; ye feed not the flock , That 's a general neglect of duty ; then followeth their neglect of particular duties ; The diseased have ye not strengthened , neyther have ye healed that which is sicke , neyther have ye bound up that which was broken , neyther have ye brought againe that which was driven away ( by force of Satans temptation ) neyther have ye sought that which was lost ( through selfe-folly and corruption ) Here is a large enditement against the Shepheards ; All which may be summed up in Jobs language to Bildad ; They did not helpe those who had no power , they did not save the arme without strength , nor counsel those , who had no wisdome . See againe how the Prophet describes the compassionatenesse of God to his people in an afflicted condition ( Isa. 27.8 . ) In measure ( that is , moderately ) when it shooteth forth thou wilt debate with it , he stayeth his rough winde , in the day of the East winde ; that is , when affliction , like an East winde blowes feircely upon his from the world , then he stayeth his rough winde , he will not bring his rough winde out of his treasures to joyn with the East-winde . God will deale gently with his when they are hardly dealt with by men . And thus it is our duty when it is a day of the East winde , a day of trouble , and temptation upon any soule , to stay the rough winde , to breath gently , to give refreshment and ease to the weary soule ; How hast thou helped him that hath no power ? how savest thou the arme that hath no strength ?

Secondly , Observe .

The manner how we performe any duty is to be attended as well as the matter .

Bildads businesse was to comfort the sorrowfull , to strengthen the infirme ; how did he performe this ? his strengthening was a weakning , his helping was a grieving of Job already weake and grieved ; and the reason was , because he failed in the manner , or mannaging of this worke ; we must be carefull as to doe good for the matter , so to doe it effectually , which cannot be unlesse it be done rightly . Some goe with an honest purpose to helpe , who yet administer no helpe at all , to every such helper it may be sayd with rebuke , How hast thou helped him that is without power ? how unhandsomely hast thou done it ? what worke hast thou made of it ? Thou hast but entangled the poore soule worse then before . This runs through all duties . We may say to some , How have you prayed , and called upon God ? They onely speake a few words , present a few petitions , but without a heart , without faith , without a sense of the presence of God , or of their owne wants ; how have such prayed ? call ye this prayer ? we may say to others , how have you heard the word of God ? is this to heare ? what to re●eive the sound or the sense of the word , and never to minde it more , never to digest nor turne what is heard into practice ; is this hearing ? We may say to others , how have you f●sted , and humbled your soules before God ? Is this a fast that God hath chosen , a day for a man to hang downe his head like a bullrush ; Is this fasting to God , even to God ? No ; This is but a mock-fast , a No-fast ; God hates such formality , in praying , hearing , fasting , with a perfect hatred . A body exercised and a soule sitting still , is not worship . God is a spirit , and will be worshipped in spirit and in truth ; In the truth or according to the rule of his owne word , as also in the truth or according to the sincerity of our owne hearts : unlesse we worship God in this twofold truth , we worship him not at all , as he will be worshipped , how much soever we seeme to have a will to worship him . As Job here puts a question mixt with admiration and indignation to his helper ; How hast thou helped him that hath no power ? How ilfavordly how bunglingly hast thou done it ? So the Lord will put such a question to many of his worshippers ; How have ye worshipped him that hath all power ? how slightly , how formally , how hypocritically have ye done it ? Therefore in all duties , looke to the manner , as well as to the matter , and labour to doe them well , as well as to doe them . To neglect the doing of a duty , or the doing of it negligently , are alike offensive unto God ; and he will say to the latter with as much displeasure , How hast thou done what I commanded ? as he will to the latter , Why hast thou not done what I commanded ? yea

Thirdly , Observe .

That which is not done as it ought , is to be judged , as if not done .

That which we strive not to doe in a right manner , we ( upon the matter ) doe not at all . We may resolve these interrogations of the Text into negations , How hast thou helped him that is without power ? is as much as this , thou hast not helped him : how savest thou the arme that hath no strength ? is indeed , Thou hast not saved him : how hast thou counselled him that hath no wisdome ? caryeth this meaning , thou hast given him no counsell ; we use to say , as good never a whit , as never the better , and how good soever any thing is that we doe , if we doe it amisse , it will be reckoned by God ( what reckoning soever men make of it ) as if we had done no such thing . Moses said to the Lord under a temptation , when he was troubled at the complaint of the people , because the deliverance promised did not come on , and they were not freed as was expected ; Lord , wherefore hast thou so evill entreated this people ? why is it that thou hast sent me ? for since I came to Pharaoh to speake in thy name , he hath done evill to this people , neither hast thou delivered thy people at all , ( Exod. 5.23 . ) Is this a deliverance ? this is no deliverance ; we are apt to thinke the mercyes of God no mercyes , unlesse he give us full and perfect mercyes , unlesse we presently receave all that we looke for , we looke upon it as if we had receaved nothing at all . But how truely may the Lord say to the children of men , when they performe duties slightly , and negligently , ye have not done them at all , ye have neyther prayed , nor heard , nor fasted at all , because ye have been negligent in , and unprofitable under them . The workes and dutyes of the best are not every way full , but the workes and dutyes of some are alltogether empty ; and they doe nothing in all they doe .

Fourthly , In these severall interrogations , are here held forth the severall effects of holy advice given according to the word , and minde of God ; how hast thou helped him that is without power ? saved the arme that hath no strength ? counselled him that hath no wisdome ? As if he had sayd , thou indeed hast offered me counsell from God ; if thou hadst managed it right , this would have been the fruit of it ; I who have no power should have been helped , and I who am as an arme without strength should have been saved

Hence observe .

That the word of God or divine truths are mighty in operation , when duely administred .

The word of truth conveigheth strength to the weake , wisdome to the simple , comfort to the sorrowfull , light to those who are in darkenes , and life unto the dead . The word lifts up the hands which hang downe , and the feeble knees . The law of the Lord ( that is , every holy truth , saith David , Psal. 19.7 , 8. ) is perfect ( and what can it doe ? the next words tell us ) converting or restoring the soule . The testimony of the Lord is sure ( and what can that doe ? the next words tell us ) making wise the simple . The statutes of the Lord are right ( and what can they doe ? even that which is most sweete where it is done ) reioycing the heart : The commandement of the Lord is pure ( in it selfe , and it worketh gloriously in us ) enlightning the eyes . I may say also , The word of the Lord is mighty , and it giveth strength to those who have no might . As it is mighty for the pulling downe of strong holds , casting downe imaginations , & every thing that exalteth it selfe against the knowledge of God , and bringing into captivity every thought to the obedience of Christ ( 2 Cor: 10.4 , 5. ) So it is as mighty for the raysing up of the weake , for the lifting up of those who are cast downe and fallen below the knowledge of God through unbeliefe ; and for the bringing of poore soules out of captivity into that blessed liberty of faith in Christ . What Great things the word rightly applyed , and divine truths brought home with Authority , have done and still can doe was shewed at the 4 ●h Chapter of that booke , verse 3d and 4th . As also at the 25 ●h verse of the sixth Chapter , upon those words , How forcible are right words ? Though we ought to helpe those who have no power by more then words , yet words have holpen many who had no power ; as Job doth more then intimate while he reproves Bildad for his unskillfull wording it with him . How hast thou helped &c.

And how hast thou plentifully declared the thing as it is ?

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unde Graecum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Appellatio a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod esse significat , sapientia enim rerum omnium existentium prima & praecipua est . Drus : That which we render , The thing as it is , is but one word in the Original , and it hath a threefold signification .

First , It is put for the essence , substance , or being of a thing ; The Greek word for substance , is very neere this in sound , and may possibly be a derivative from it .

Secondly , It signifieth that working or operation which flowes from being ; Things first are , and then they act , and they are to little or no purpose unlesse they act .

Thirdly , It signifieth counsell , advice , wisdome , or sound wisdome ( Prov. 3.21 . ) so Mr Broughton translates , And makest advice knowne aboundantly . Others taking up the same notion render , How hast thou declared wisdome abundantly . As if he had sayd , Thou thinkest thou hast opened a treasure and declared store of wisdome and knovledge in this discourse , or that thou hast made a very wise and learned discourse , whereas indeed it will be found leane and short in it selfe , as also impertinent to the poynt in hand . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad multitudinem vel multiplicitèr . Our translation takes it in the first sense , How hast thou plentifully declared the thing as it is , that is , how hast thou declared the substance of the thing , or the solid truth in plenty , or as the Hebrew phrase imports , in great number and with much variety .

Hence note .

First , Every thing ought to be declared as it is , that is , the naked truth ought to be declared .

It is our duty to speake of things as they are , not to put colours upon them , and so make them appeare what they are not , or otherwise then they are ; truth is plaine , and truth should be told plainely . The naked truth , or , the thing as it is , is most beautifull to the eye of the understanding . And though Bildad did misreport what he spake of God , yet he did not make a full report . How hast thou plentifully declared the thing as it is ?

Secondly , Hence note .

As we ought to speake the truth , so to speake the truth out , or all the truth .

Paul tells the Church of E●hesus ( Acts 20.20 . ) That he had kept nothing back that was profitable for them ; and ( sayth he , ver. 27. ) I have not shunned to declare unto you all the counsel of God . Paul plentifully declared the thing as it was . Bildad spake truth , but not all the truth , as to Jobs case . He spake great things of the power and holynes of God , but Jobs case called him to speake as much if not more and rather of the goodness and kindnes of God . He spake enough to humble and cast Job downe , at the sight of his natural uncleanenes , but he should have spoken more to rayse him up and comfort him by shewing him that fountaine which is opened to wash in for sin and for uncleanenes . Wee may quickly entangle a soule by speaking truth , unlesse we shew him all that ruth which belongs to his condition . The Scriptures have plenty of truth in them , and are therefore able to make as wise unto salvation ; They are profitable for doctrine , for reproofe , for correction , for instruction in righteousnes . The Scripture is like that River spoken of ( Gen. 2.10 . ) which went out of Eden to water the Garden , and from thence it was parted and became into foure heads : Paul in that place now mentioned ( 2 Tim. 3.16 . ) shewes us the Scripture parting it selfe into foure heads ; first , of Doctrine , for establishing the truth ; secondly , of reproofe , for removing of error ; thirdly , of correction , for the beating downe of ill manners ; fourthly , of instruction , for building up in a holy conversation ; That so ( as it there follows ) the man of God may be perfect , throughly furnished unto all good workes ; that is , in Jobs language , that he may be able plentifully to declare ( the solid truth ) the thing as it is , and as knowingly to declare General truths , so to apply them discerningly to the state of every person ; A fayling wherein Job is supposed to charge Bildad with in the next verse .

Vers. 4. To whom hast thou uttered words ?

Here Job taxeth Bildad with inconsideratenesse , in reference to the person to whom he spake ; To whom hast thou uttered words ? hast thou considered to whom thou spakest ? Quem docere voluisti , nonne eum qui fecit spiramentum . Vulg: The vulgar translation referrs it to God , whom wouldst thou teach ? wouldst not thou teach him who made the breath ? surely thou takest upon thee to teach him , who is the teacher of us all . Thus many carry on the sense of this fourth verse according to the second interpretation of the second and third verses . With which presumption Job taxed his friends once before , and that in expresse termes ( Chap. 21 , 22. ) Shall any teach God knowledge ? seeing he judgeth those that are high .

But I conceive Jobs meaning is onely to shew Bildad that he had not well advised about his case and condition before he spake ; for Bildad might say , is this a question to be asked , to whom have I uttered words ? have not I been speaking to thee all this while ? art not thou the man for whose sake we are here met , and about whom we have had all this dispute ? Why then doest thou aske , to whom hast thou uttered words ? Job doubted not who it was to whom he spake ; but Job questions him as fearing he was not well acquainted with , or had not enough layd to heart the state of the man to whom he spake , dost thou know what my condition is , and hast thou suited , and cut out thy discourse to my condition ? to whom hast thou uttered words ?

Hence note .

We should well consider the state of every person to whom we speak , and apply our speech or doctrine accordingly .

Bildad in the former Chapter had been setting forth the power , majesty , and dread of God , as also his infinite purity befo●e whom the Angels are not-cleane ; now sayth Job , to whom hast thou uttered these words ? should I be thus dealt with , thus handled , who am a man cast downe already and under the terrours of God ? Is this discourse ( though an undoubted truth ) sutable to my condition ? Thou shouldst rather have represented God to my faith in his goodnesse , and mercy , in his long suffering , and patience , in his tendernesse and gentlenesse towards sinners , thou shouldst have proclaimed that name of God to me which is his Glory ( Exod. 34.6 . ) The Lord , The Lord gracious , and mercifull , long suffering , and aboundant in goodnes and truth ; this had been a description of God , a proclamation of God fit for a man in my case . Whereas thou hast onely told me of his mighty power and dominion , of his Hosts and Armyes ; doest thou know to whom thou hast uttered these words ? Jesus Christ , when here on earth , considered to whom he was uttering words , and therefore tells his Disciples ( Joh. 16.12 . ) I have many things to say unto you , but ye cannot beare them now . Christ would not put new wine into old botles , but attemper'd his speech to the strength and capacity of his hearers . Some must heare that which they cannot beare ( when that springs from their passion and impatience , especially when from their love to and resolvednesse to goe onne in sinne ; Amos must not forbeare to speake , though Amaziah cry out , The Land is not able to beare all his words ) But we must take heed of forcing words upon any which they cannot beare , or are not fit to heare , eyther by reason of their afflictions and temptations , or by reason of their present infirmities and incapacities . The Apostle ( 2 Tim. 2.15 . ) bids Timothy study to shew thy selfe approved unto God , ( he doth not meane it in his private course of life and dayly converse , which is the duty of every beleever ) but in his publicke course of life , or converse as a Minister of the Gospel , in that , sayth he , study to shew thy selfe approved ( unto God ) a workman that needeth not to be ashamed , ( what kind of workman was Timothy , his worke lay in the Word , shew thy selfe a workeman , and a Master in thy worke ) rightly dividing the word of truth ; how is the word to be divided ? he doth not meane of a gramaticall , nor of a logicall division ( though there may be a use of these divisions of the Word ) but the dividing of the word intended by Paul , is the dividing of it spiritually to the severall states , and conditions of men , giving to such , a word of instruction , to others a word of reproofe , to a third sort words of comfort : This is dividing the word aright ; And in doing this , Paul would have Timothy declare himfelfe a workman that he needed not be ashamed . He would have him know to whom he uttered words : to know when he spake to sinners , and when to Saints , when he spake to the afflicted , and when to them that were in a comfortable estate ; He would have him know when he spake to those who were hardned in their sin , and when to those whose hearts were broken under the weight and sence of sin . And thus as every man who uttereth words , so Ministers of the Gospel especially should be well advised to whom they utter them . For as the same garment will not serve every body to weare , nor the same bed to lye upon , so the same word will not serve every soule . We must not doe as the tyrant , who made one bed serve all his guests , and they that were too long for it were cut shorter , and they who were too short were stretched longer . Yet thus doe they who have but one word for all commers , or for all they come to . We would judge him a very unskilfull Physitian , who , let the disease be what it will , should prescribe one and the same medicine , or apply the same salve ( though a very soveraigne one ) to every soare . As wee say , That which is one mans meate is another mans poyson , so we may also say , That which is one mans medicine may be another mans poyson ; That which cures one disease may encrease another . Therefore the Physician must consider to whom he gives the potion , as well as what he gives , and the Chirurgion must not onely know what his salve is , but to whom he applyes it , so in this case , To whom hast thou uttered words ? weigh it wel , whether they be babes or strong men in Christ , whether they be under peaceable or troublesome dispensations , whether obstinate , or tender-hearted ; For these must be differently dealt with , as their states doe differ . We may else doe more hurt then good . We may quickly ( as the Prophet speakes , Ezek. 13.19 . ) Slay the soules that should not dye ( that is , grieve & trouble the godly ) and save the soules alive which should not live , that is , harden and fatten the wicked in their sinnes . The Apostle hath left us an excellent rule by his owne practice ( 1 Cor. 9.19 . ) Though I be free from all men , yet have I made my selfe servant to all that I might gaine the more , and unto the Jewes I became as a Jew , that I might gaine the Jewes , to them that are under the Law , as under the Law , that I might gaine them that are under the Law , to them that are without the Law , as without Law , being not without law to God , but under the law to Christ , that I might gaine them that are without Law ; to the weak became I as weak , that I might gaine the weak I am made all things to all men , that I might by all meanes save some , and this I do for the Gospel sake that I might be partaker thereof with you . In this context we see what was chiefely in the Apostles eye , ( even that which is the highest and fayrest marke in the world ) the saving of soules . And that he might attaine this end , he critically observed the temper and state of his hearers , striving to frame and sute himselfe , and his speech accordingly ; He was not the same to all , but he would be as they were to whom he spake , or with whom he did converse ; yet Paul did not symbolize with , nor connive at any in their sins , he did not take upon him all colours , he was not a man for all men , or a man for all houres , and humours . The holy Apostle did not turne , as flatterers doe , with the times , nor fashion himselfe to the severall garbes of men in a sinfull way ; Paul was so farre from any such base complyances , that he having put the question , doe I yet please men ? answers and concludes in the next words ( Gal. 1.10 . ) If I yet pleased men , I should not be the servant of Christ . But weighing the state of all men , he formed his words , and did accommodate his Ministery for their gaine , or rather for the gaining of them . Some are all things to all men , that they may gaine by all , that they may advantage themselves by all ( which is a spirit not onely unworthy of a Minister , but of a man ) but Paul complyed with all , that he might gaine them , or bring them in the greatest gaine . Or he complyed with all men , that Christ might gaine , and faith in him be propagated , this I doe for the Gospel sake . I doe not this for my owne sake , I doe not put my selfe into all formes towards men for my own preferment in the world , but that Christ may be preferred in the hearts and acceptations of all men with whom I have to doe , before the world . And that this was his purpose , we have his sence fully from his owne pen ( 1 Cor. 10.32 , 33. ) Give none offence , neyther to the Jewes , nor to the Gentiles , nor to the Church of God , even as I please all men in all things , not seeking mine own profit , but the profit of many that they may be saved .

There are five things to be taken notice of , that we may utter words to profit .

First , The matter or what we speake . Those words which have no worth in themselves can never profit others . While the Prophet ( Hos. 14.2 . ) exhorteth the people to repentance , He sayth , Take with you words , that is , choise words , select words , consider what words you take with you , when you turne to the Lord , and plead with him for mercy , saying , take away all iniquity , and receave us graciously . And as we are to take words with us , choyse words to expresse choyse matter in when we speake to the Lord , so also in proportion when we speake to Men , as from the Lord .

Secondly , We must consider to whom we are to utter words , we must not shoot at random , or without a marke ; Some doctrines are generall , but there ought to be a speciall application of Generall doctrines . Other Doctrines are peculiar to some . We must not cast pearles before swine , nor give childrens bread to doggs . And we must be as carefull , that we speake not to children , that is , to the truely Godly , as we should doe to doggs and swine ( for so the Scripture calls them ) prophane and ungodly men .

Thirdly , We must consider the season or time when we speake . Those words will take at one time , which will not at another . There is as much care to be had , and as much skill seene in a due timeing of our words , as of our actions .

Fourthly , We must consider the quantum , or the measure of words uttered , we may over-lay and over-charge those to whom we speake ; Every one cannot beare a strong shower of speech , or words powred out like a flood upon such . Our doctrine ( as Moses sayd his did , Deut. 32.2 . ) must drop as the raine , our speech must distill as the dew , as the smal raine upon the tender hearbe , and as the showers upon the grasse .

Fifthly , We must consider the manner in which we utter words : whether to speake as a Barnabas , or as a Boanarges , whether as a son of thunder , of wrath and judgement , or as a son of peace , of joy and consolation . Of some have compassion ( that is , deale tenderly with them , Jude v. 22. ) making a difference , and others save with feare , pulling them out of the fire . We doe but cast words into the ayre , unlesse we thus make a difference in the manner of speech , as they differ to whom we speake . When we have duely weighed , the matter which , the persons to whom , the season when , the measure how much , and the manner in which we ought to speake , then we are like to speake to purpose , and shall be above this reproofe which Job here gives Bildad ; To whom hast thou uttered words ?

And whose spirit came from thee ?

The word which we translate spirit , signifyes also the breath ; whose spirit or whose breath came from thee ? The sense is the same .

And.

First , Some interpret Job thus ; Whose spirit , or whose breath came from thee ? That is , Consider O Bildad , whose spirit moved thee , or who breathed these things into thee ? whose breath or whose spirit came from thee when thou didst utter these words ? so 't is a rebuke of Bildads presumption , as if he had conceaved himselfe wrought or acted by some extraordinary spirit , while he was speaking , or that the things which he uttered had been dropt into him by an immediate Revelation from heaven ; whose spirit came from thee ? what breath , what gale hath filled thy sayles ? thou hast high conceits of thy selfe , as if God had spoken to thee by his Spirit , or as if thou hadst spoken these things to me from his mouth . But is it not rather thy owne spirit , thy owne heart which hath dictated these words unto thee ? Some thinke the same spirit comes from them when they speak , which came from the holy Prophets and Apostles , who yet are deceaved . The Disciples of Christ thought the same spirit came from them , which came from Eliah when they said ( Luk. 9.54 . ) Lord , wilt thou that we command fi●e to come downe from heaven , and consume them as Elias did : But he turned and rebuked them , and sayd , ye know not what manner of spirit ye are of : As if he had sayd in the language of Job , ye know not whose spirit comes from you ; ye would speake the words of Elias , but ye have not the spirit of Elias ; you have a zeale but not according to knowledge ; yours is but a humane affection , not a divine inspiration , as Elias his was , his was a pure spirit of zeale , but yours is a rash spirit of revenge . And therefore your motion suites not with your calling ; for as I am come , so I send you , to save not to destroy . We may speake the same words , and doe the same things which others have done and spoken , and yet not with the same but with quite another spirit . Therefore examine , whose spirit comes from you ? This is a good and profitable sence . Yet ,

Cujus anima prodijt ex te ; i. e. quem consolatus es tam efficaciter sermone tuo , ut anima ejus ex maerore quasi in corpore sepulta jacebat rursum è latebris prodierit seseq , per corpus exserue rit Pisc : Cujus animam verbis tuis vivificasti ? Hebraei , Apud Merc : Secondly , Rather thus ; Whose spirit came from thee ? that is , whose soule , or whose minde hath been recovered out of trouble and feare , out of sadnesse and sorrow by the words which thou hast spoken . Thus the spirit is taken for his to whom he spake , not for his spirit who spake , or not for the spirit with which he spake . This is a Great truth , gratious and right words , rightly applyed , doe as it were releive the spirit , and bring back the fainting , yea dead soule , from the grave of griefe and sorrow , wherein it lay as buried . Now sayth Job , whose spirit came from thee ? Hast thou recovered or raysed any languishing soule by what thou hast sayd ? who hath felt life and power coming from thee ? I am sure I have not , though I have heard thee out , and heard thee attentively . What the Moralist sayd of Idlenes , the same may we say of sorrow or heavynes , It is the buriall of a man while he liveth . And therefore he that hath comforted a man and recovered him out of his sorrows , may be sayd to give him a new life , and that the sp●rit of such a man is come forth from him : yea , he that instructeth the ignorant , and bringeth them to the saving knowledge of God , may be sayd , to breath or put a soule into them . In which sence some of the Jewish writers expound that place , ( Gen. 12.5 . ) where it is sayd , That Abraham tooke Sarah his wife , and Lot his Brothers son , and all their substance that they had gathered , and the soules that they had gotten in Charan , &c. that is , all those whom by good instruction and example they had gained to God , or ( as the Apostle speakes , 1 Thes. 1.9 . ) had by their meanes turned to God from Idolls to serve the living and true God . These soules they got in Charan ; though Abraham and Sarah were barren of naturall issue , yet they had much spirituall issue , many soules or the soules of many came from them . And therefore when Job would put a disparagement upon what Bildad had spoken , he puts him this Question , Whose spirit or whose soule came forth from thee ? or whom hast thou resouled , as the Greeke word which the Apostle useth for refreshing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . doth elegantly signifie ( Acts 3.19 . ) Repent ye therefore and be converted , that your sins may be blotted out , when the time of refreshing ( or resouling ) shall come from the presence of the Lord . When a man faints , or is very weary , we say he hath lost his spirits , and he is even as a man without a soule . But when in the use of any meanes he is refreshed , then we say , his spirit or soule is come to him againe . The spirit of man comes onely from God in its natural constitution , he is the father of Spirits ( Eccl: 12.7 . Heb. 12.9 . ) But the spirit of man may come from man in its refreshings and consolations . And therefore sayth Job to Bildad , Whose spirit came from thee ? or whom hast thou comforted ? Thou hast undertaken to comfort me ; but I am not comforted .

Hence note .

Holy truths or words rightly applyed , have a releiving yea a reviving power in them .

Such words give a man his soule againe , when he hath lost it , and when he is ( as it were ) gone from himselfe , he is brought backe to himselfe againe . For as it is sayd of the repenting Prodigall , he came to himselfe , he was gone , he was lost from himselfe , his soule was departed from him , his understanding was none of his , he was no more Master of any spiritually rationall faculty , then a dead man is of any meere rationall faculty ; and so his father reported him whilst in that condition , this our sonne was dead but is alive , he was lost , but he is found ( Luk. 15.32 . ) Now ( I say ) as it is in extreame sinnings , so in extreame sorrowings and dejections of spirit , a man is lost from himselfe , he is as a dead man ; and so when comfort comes in againe , life may be sayd to come in againe ; he who before was lost is found , and he who was dead revives . The word revives from a twofold death ; It revives a natural man from the death of sin , and it revives a Godly man from a death in sorrow . How many spirits have come forth at the voyce of the Word , out of the grave of sin . Christ foretold this resurrection of the soule by the preaching and publication of the Gospel ( Joh. 5.25 . ) The houre is coming , and now is , when the dead shall heare the voyce of the son of God ( in the ministery of the word ) and they shall live . And lest any should thinke that this is meant of the resurrection of the body , Christ speakes of that distinctly ( ver. 28. ) Marvel not at this , for the houre is coming ( he doth not say as before , and now is ) in the which all that are in the Graves ( dead bodyes ) shall heare his voyce , and come forth , they that have done good , unto the resurrection of life , and they that have done evill unto the resurrection of damnation . As if Christ had sayd , That powerfull voyce ( and a voyce lesse powerfull then that will not doe it ) which is able to rayse dead bodyes , bodyes mouldered into dust , from the earth , and cause them to live againe , ( that voyce I say ) is able to rayse a dead soule from a state of sin to newnes of life . The Apostle saith as much , while he calleth the preaching of the Word a savour of life unto life in them that are saved ( 2 Cor: 2.16 . ) They smel and tast life , even eternal life at the receaving of the Word . And as it is the meanes of conveighing life to those who are dead in sinne , so of recovering and renewing life to those who are dead in sorrow . Worldly sorrow or the sorrow of the world worketh death ( 2 Cor. 7.10 . ) and extreame spirituall sorrow , or the extreame sorrow of the soule about spiritualls , puts us into a kinde of death . Thus Heman spake of himselfe in that case ( Ps. 88.4 , 5. ) I am counted with them that goe downe into the pit ; I am as a man that hath no strength , free among the dead , like the slaine that lie in the grave , whom thou remembrest no more ; and they are cut off from thy hand . As Heman was counted among the dead by others , so he was like a dead man in his owne account too , as he speakes at the 15th verse ; I am afflicted and ready to dye , from my youth up , while I suffer thy terrors I am distracted . He was not ready to dye of bodyly diseases , but of soule terrours , nor could any thing revive him , or fetch him backe from that death , but the favour of God shining to him in the word of promise ; how glorious is the word by the workings of the Spirit , which causeth the spirit to come forth , and maketh them who were free among the dead , become free among the living . This effect and fruit of the word Job expected from his friends before , and now from Bildad , but all in vaine ; As their , so his discourse with Job was fruitlesse and ineffectuall . Much hath been spoken , but I have got nothing ; I have got no spirit , no refreshing , my heart is no whit cheared , nor my soule comforted , both you and the rest of your brethren , have proved miserable comforters to me . To whom hast thou uttered words ? I am no better , then if you had sayd nothing . And whose spirit came from thee , not mine , for as yet , ( notwithstanding all your reasonings ) my spirit is not returned to me ; I am as deepe in sorrow as ever I was .

There is yet another reading of this last clause of the verse given by Mr Broughton , And whose soule admired thee . The same word may signifie to admire , and to come forth ; because the soule or spirit of a man comes forth ( as it were ) to gaze upon those things and persons which he admireth . As if Job had sayd ; Possibly O Bildad , thou presumest that thou hast spoken like an Oracle of Wisdome , even much beyond the rate and proportion of ordinary men , or of what is common to man , and therefore doest expect to be applauded , yea to be admired . But whose soule is come forth by reason of thee ? who hath admired thee ? not I , nor doe I know , that any man hath reason so to doe , unlesse it be , because thou hast so much mistaken my meaning and intention in what I sayd , and hast sayd things so improper to my condition . Some have the persons of men in admiration , because of advantage ( Jude v. 16. ) and others desire no other advantage , but to be cryed up and had in admiration . I dare not say , that Bildad was a man of such a spirit , though this translation ( whose soule admired thee ? ) seemes to charge him with such a folly .

JOB , CHAP. 26. Vers. 5 , 6 , 7.

Dead things are formed from under the waters , and the inhabitants thereof .

Hell is naked before him , and destruction hath no covering .

He stretcheth out the North over the empty place , and hangeth the earth upon nothing .

IN the former part of this Chapter , Job reproved the last discourse of Bildad as unprofitable , not that it was so in it selfe ( for that was true and a great truth which he spake of the greatnesse of God ) but the method which he used , and the application of it to his case made it so . How hast thou helped him that is without power ? &c.

In this Context , and the subsequent part of the Chapter , Job enters upon or reassumes the same argument or subject which Bildad had handled before ; The power , soveraigntie , and dreadfullnes of God in his workes , both of Creation and providence all the world over . Job would let Bildad understand , that he was not unacquainted with the doctrine that he had prest upon him in the former Chapter . As if he had sayd , Doest thou thinke that I know not these things , surely I can tell thee as much , yea more of the power of God then thou hast spoken , and thereby thou shalt see that I am not to learne , nor to seeke in this matter ; yea I will point and paint out the power of God not onely in the visible heavens , but in those things which lye unseene , I will goe downe to the deepes , to the bottome of the mighty waters , I can tell thee that he is not onely admirable above but beneath , in so much as nothing is bred or brought forth whether animate or inanimate in the vast Ocean , but it is by his power and at his disposing . Yea I will goe as low as hell and search the power of God there ; I will also ascend up to heaven , and speake of the great things that God doth in the ayre , and in the clouds , and among the starrs , whereby you may see that I am no stranger to such divine Philosophy , and therefore this was not the poynt you should have insisted upon , or that I needed to be informed in . That 's the general scope and aime of Job in these words , I shall now touch upon the particulars .

Dead things are formed from under the waters .

Jobs first instance concerning the power of God , is about things under the waters ; Dead , livelesse , inanimate things are formed there ; Properly that onely is a dead thing which hath sometime lived , wee cannot say a stone is a dead thing , because it never had any life , neither can wee say that water or earth are dead things , for they never had any life ; but those things that have had life , whether vegetative , or sensitive , or rationall , as man , or beasts , or plants , when once that life is withdrawne from any of them , that is properly called a dead thing . Yet in a generall vulgar and improper sence , even those things that never had life may be called dead . Mr Broughton renders strictly , not dead things , but things without life are formed under the waters .

The Hebrew word may come from a twofold roote , and so hath a twofold signification . First , to heale and cure ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dolorem mitigavit , sanavit , transferturper Metaphorā a corpore ad animam ut sig: remittere peccata . and in Scripture it is transferred from the healing of the body to the healing of the soule in the remission of sins ; because as the wound of the body is healed by the salve , so is the soules wound , namely sinne , healed by remission or forgivenesse . The word is used in this sence ( Isa. 6.10 . ) Make the heart of this people fat , and make their eares heavy , and shut their eyes ; least they see with their eyes , and heare with their eares , and understand with their heart , and convert , and be healed , that is , pardoned . Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 debitis dissolutus laxus languidus . it signifies to be dissolved or loosened , to be weake and languishing ; wee translate it dead , because things that are dead are weakened and dissolved , and therefore death is called a dissolution ; As Paul sayd ( Phil. 1.23 . ) I desire to depart or to be dissolved , that is , to dye ; and the same phrase is used for death ( 2 Cor: 5.1 . ) Wee know that when the earthly house of this Tabernacle shall be dissolved &c. Againe , by the figure Antiphrasis ( frequent in Scripture ) this word as it signifies dead and weake things , so also strong and lively things , yea those that are strongest or most lively , and therefore Gyants who are the strongest of men , are expressed by this word ( Deut. 2.11 . ) The Enims dwelt therein in times past , Ecce Gigantes gemunt sub aquis . Vulg: a people great and many and tall , as the Anakims , which also were accounted Giants &c. And the vulgar translates so here ; Behold , The Giants groane under the waters . Giants are called Rephaim in the Hebrew , which word in the roote signifies to weaken , not from their nature , but from their effects , not because they are weake , but because they weaken others . Giants are so strong that the very sight of them makes others weake and faint , or pulls downe men of strength and might . It is sayd that Saul and the whole Army of Israel were dismayed when they saw Goliah , and greatly afraid ; they were weake before the Giant . There is much labouring to make out this sence of the word here ; some understand it of the Giants before the flood ; Behold , the Giants groane from under the flood . Those Giants were indeed overthrowne by the waters ; and so they conceave that Job alluded unto them , but I shall not stay upon that interpretation .

Others expound the text of those Gyants whose proper element is water , the mighty fishes of the Sea , the Whale , the Leviathan spoken of in this booke of Job ; Leviathan is a Sea-monster , a Sea-gyant of huge dimensions . Naturall Historians and travellers describe the vastnes of the Whale or Leviathan , to wonder and amazement . And 't is granted , that in these Gods power is much seene ; But I shall lay by this exposition also , because ( I conceive ) fishes are spoken of in the next words , where they are called the inhabitants thereof , that is , of the Sea or waters .

Againe , this word Rephaim is often put for the dead , or those that are departed this life . ( Psal. 88.10 . ) Wilt thou shew wonders to the dead ? shall the dead arise and praise thee ? There are two words used for the dead in that verse , one is the ordinary word , the other is that of the Text. Solomon ( Pro. 2.18 . ) shewing how dangerous it is to have to doe with the adulteresse , sayth , Her house inclineth unto death , and her paths unto the ( Rephaim or the ) dead . The house of Adultery and uncleanenes is the Gatehouse to death ; it is not a house raysed up , but bowed downe , her house enclineth unto death , and she who is the governesse , of rather the miss-governeness of the house , will by her ill life bring thee among the dead , even among those who are twice dead , corporally dead at present , and spiritually dead for ever .

But that which I shall rather pitch upon according to our translation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is that by these dead things are meant such things as never had any life . Mr Broughton expounds his translation , Things without life , of those precious things that are formed under the waters , Amber and pearle and goodly stones ; These dead things are found under the waters , and there they are formed ; Gods providence reacheth to the furthest places , even to the bottome of the Sea and lowest earth , which seeme to be as cast off ; So he glosseth , and so doe other Interpreters , Incipit dei providentiam & po●entiam describere a rebus subterraneis initio sump●o . Merc : concluding that Job is here setting forth the power of God in forming minerals and pretious stones under the waters or in the deepes , and so riseth in his discourse by degrees to higher things . As if he had sayd , O Bildad , what doest thou shewing me the power and providence of God in the high places , where he maketh peace ; I can tell thee that the same power and providence of God are extended to those things which are wrought in the bowels of the earth , and at the bottome of the Sea , and so are furthest removed from our sight .

And whereas we say , Dead things are formed there ; that word properly signifies to bring forth children , or any living creature ( Job 39.1 , 2. ) Knowest thou the time when the wilde Goates of the rock bring forth , or canst thou marke when the Hindes doe calve ? Canst thou number the moneths that they fulfill , or knowest thou the time when they bring forth ? yea The Eternall Word and Wisdome of God speakes of himselfe in the language of this Word ( Pro. 8.25 . ) Before the mountaines were setled , before the hils was I brought forth . It signifieth also to be in paine , and groane for paine , because child-bearing causeth much paine and groaning . So the word is used in a metaphoricall sence ( Deut: 2.25 . ) This day will I begin ( saith the Lord ) to put the dread of thee , and the feare of thee upon the Nations , that are under the whole heaven , who shall heare report of thee , and shall tremble and be in anguish because of thee ; they shall be in anguish as a woman travelling with child and pained to bring forth . Whence that translation takes its ground , The Gyants groane under the waters . And as it signifies to forme and fashion the child or any living thing in the womb , and then to bring forth , so it is applyed to the forming of things that have no life ( Ps. 90. ●2 . ) Before the mountaines were brought forth , or ever thou hadst formed the earth and the world : even from everlasting to everlasting thou art God .

Dead things are formed .

But by whom ? here is no power exprest ; Job sayth onely , they are formed , hee leaves that to be understood ; And what or whom can wee understand but God , or the power of God , by whom or whereby dead things are formed as well as living things ; for all things , whether animate or inanimate , receave their being and forme from him ; Dead things are formed from under the waters .

Hence note .

That all things are produced in their beings by the power of God .

Dead things as well as living things , gold and silver , minerals and gemms are formed by God as well as men or beasts . And as they were of God in Creation at the beginning , so there is a continuall putting forth of the power of God in the continuing or renewing of them ; God is dayly forming rich and rare things in the secret Cabinets of the earth , and from under the waters .

And the inhabitants thereof .

That is , as dead things are formed under the waters , so are the inhabitants thereof , or those living things that dwell in the water ; wee put in the Margin , with the inhabitants : who are they ? The inhabitants of the water are the fishes , they are bred and abide in the water . As if he had sayd , Those precious stones and minerals , called dead things , are formed from under or in the waters as well as the fishes , who are the proper inhabitants of the water . Mr Broughton reades thus ; Dead things are formed under the waters and places neere them , that is , in the mountaines and hills , in the clifts and rocks are these precious things formed . But I rather take our reading , and so the Text gives a further illustration of the power of God ; who as he formeth dead things under the waters , so living things , or the inhabitants of the water .

Hence note .

The power of God is great in forming the fishes of the Sea .

And the greatness of it will appeare if we consider three things about them .

First , Their number , as to us , the fish of the Sea are infinite in number , there is no sort of creatures that multiply so fast as fishes doe , therefore when God created the inhabitants of the water , we read ( Gen. 1.21 . ) how emphatically their encrease is exprest ; And God created great Whales , and every living creature that moveth , which the waters brought forth aboundantly after their kinde . The waters did not bring them forth by any power of their owne , but they were brought forth in the waters by that power which God had planted in the waters for that purpose . Now it is not onely sayd that the waters brought them forth , but the waters brought them forth aboundantly , implying that fish doe multiply and bring forth more then other creatures ; and therefore when the Spirit of God would shew a great increase of men , 't is sayd , They shall increase like fish ( Gen. 48.16 . ) Jacob blessing the children of Joseph , prayed thus ; Inter omnes bestias nihil est foecundius piscibus igitur trāffertur ad multiplicationem immensum . The Angel which redeemed mee from all evill , blesse the ladds and let my name be named on them , and the name of my fathers , Abraham , and Isaac , and let them grow into a multitude in the midst of the earth . The Originall is , Let them grow or multiply like fishes into a multitude in the midst of the earth ; or let them be as numerous upon the land as fishes are in the Sea . And we finde in the sacred History how the blessing and providence of God made good this history . For of the sons of Joseph , Manasseh and Ephraim were numbred eighty five thousand and two hundred men meete for warre ( Numb : 26.34.37 . ) which exceeded the encrease of any one Tribe beside . How wonderfully doth the Lords power appeare , not onely in those infinite sholes of lesser fishes , but in the greater also ? Who is able to report the number of these Sea-inhabitants , or of the fishes who people the Sea ?

Secondly , If wee consider their various kindes , that also sheweth forth the great power of God . Naturalists observe that there is no creature upon the earth , but hath ( as I may say ) its representative in the Sea , besides those that have nothing like them on the earth ; so various are their kindes .

Thirdly , Many of these inhabitants of the waters are wonderfull for the vastnesse and greatnesse of their bodyes ; the greatest of all living creatures are in the Sea ( Psal. 104.25 . ) So is this great and wide Sea , wherein are things creeping innumerable : both small and great beasts . The Psalmist calleth the fishes beasts , and there are small beasts in the Sea and great beasts even of a stupendious greatnesse . The greatest beasts of the earth are as nothing compared to them ; The Elephant is little to the Leviathan . Naturalists have written much of this subject , the numerousnes , variousnes , and vastnes of these water-Inhabitants . So that wee may see much of the Majesty and power of God , as in these things that are formed under the waters , so in those that are formed in the waters . Job descends lower yet in the next words .

Vers. 6. Hell is naked before him , and destruction hath no covering .

'T is questioned what is here meant by hell .

Some expound hell of the lowest parts of the earth , so Master Broughton ; The lowest earth is naked before him , and the lost ( that is , that which seemes to be lost and condemned , as himselfe Glosseth it ) hath no covering .

Secondly , Hel is often put for the grave ( Psal. 16.10 . ) Thou wilt not leave my soule ( that is , me ) in hel ( that is , in the grave ) nor wilt thou suffer thy holy one to see corruption .

Thirdly , It is most usually taken for that prison or place of torment , where the Lord detaynes all those , in hold , that have rebelled against him , and dyed impaenitently in that rebellion . In this third sence we may interpret it here ( as I conceive ) most suitably to the scope and purpose of Job in this place .

Hell is naked before him .

That is , it is fully discovered to him , he sees who are there , and what is done there , he observes all passages there , even in that bottomlesse pit of hel , as wel as in heaven or upon the earth . As if Job had sayd to Bildad ; You told me that God maketh peace in his high places , I tell you God hath to doe in hell , or in the lowest places . The lowest hell is naked before him . The Apostle speaketh in this phrase ( Heb: 4.13 . ) Neither is there any creature that is not manifest in his sight : but all things are naked , and opened unto the eyes of him with whom we have to doe . The words are an allusion unto bodyes , which being stript , and uncloathed , all see what they are ; there may be many deformities , blemishes , and scarrs , yea ulcers upon the body undiscerned while 't is cloathed or covered , but when naked nothing is hid . All things are naked before God , that is , he as plainly discernes what they are , as wee discerne what a body is , that stands naked before us . Hell is called darknesse , and utter darknesse , yet it is light to God .

And destruction hath no covering .

Here the same thing is againe repeated , and 't is usuall in Scripture to speake that in negative words , which was before spoken in affirmative . As to be naked , and to have no covering , are the same ; so hell and destruction are the same ; and these two are often put together ( Pro. 15.11 . ) Hell and destruction are before the Lord : how much more the hearts of the children of men ? Though we know not where hel is , nor what is done there , though wee know not what is become of those that are destroyed , nor what they suffer , yet God doth ; and if the secrets of hel and devills are knowne to him , then much more the secrets of the hearts of the children of men . And as that proverb teacheth us that nothing is hid from God , because hell and destruction are not , so another proverb delivered in the same forme , teacheth us , that nothing in the creature can satisfie the desires and lustings of man , even as hell and destruction can never be satisfied ( Prov. 27.20 . ) Hell and destruction are never full : so the eyes of men are never satisfyed . The Devill who is the great executioner of the wrath of God , is exprest by this word ; as hell is called destruction in the abstract , so the Devill is called a destroyer in the concrete ( Revel. 9.11 . ) And they had a King over them which is the Angel of the bottomlesse pit ( or hell ) whose name in the Hebrew tongue is Abaddon , but in the Greeke tongue hath his name Apollyon ; both the one and the other , the Hebrew and the Greeke signifie the same thing a destroyer ; The Devill , who is the Jaylour of hell , is called a destroyer , as hell it selfe is called destruction from the Co-incidency of these two termes . Note .

Hell is destruction .

They that are once there , are lost and lost for ever . The reason why hell is called destruction , is because they that are cast to hell are undone to eternity . We read of a City ( Isa. 19.18 . ) which was called the City of destruction , because it was to be utterly destroyed ; Hell may be called a City of destruction , not because it shall ever be destroyed , but because it shall ever be full of destruction , and nothing but destruction shall be there . There is no estate on earth so miserable , but a man may be delivered out of it , but out of hell there is no deliverance . Heman saith ( Psal. 88.11 . ) Shall thy loving kindnesse be declared in the grave ? or thy faithfullnesse in destruction ? There grave and destruction are put together , much more may hell and destruction be put together , or for each other . What ever comes into the grave is destroyed , it rots and perisheth , much more doth hell destroy all that comes thither . And , looke as the grave is to the body now , a destroyer consuming , so hell is to the soule now , and will be to soule and body after the resurrection , a destroyer tormenting . The loving kindnesse of God shall not be declared in Hell , nor any faithfullnesse of his in destruction , unlesse it be his faithfullnesse ( according to what is threatned in the Word to destroy . The Apostle Peter sayth , ( 1 Ep: 3.19 , 20. ) that Christ by the Spirit , went and preached to the Spirits in prison , which sometime were disobedient , when once the long-suffering of God waited in the dayes of Noah , &c. It is true , that Christ by the Spirit in the ministery of Noah , did preach to those Spirits who were disobedient in the time when Noah preached , and were in prison ( or in hel ) in the time when Peter wrote ; But Christ did not preach by his Spirit in the ministery of Noah , or any other way to Spirits who were in prison ( or in hel ) while he preached to them . There are no Sermons in hel , nor any salvation there . The loving kindnesse of God is aboundantly declared on earth , but it shall not be declared in hel ; As there is nothing felt in hel but destruction , so there is no salvation offered to those who are in hel . There 's teares enow and mourning enough in hel , but there is not the least Godly sorrow in hel , which onely worketh repentance to salvation , August : lib. 21. de Civ : dei , cap : 17. not to be repented of ( 2 Cor. 7.10 . ) One of the ancients hath reported the opinion of some in his time , who thought , that , though there be destruction in hel , yet not eternal destruction , but that sinners should be punished , some a lesse , others a longer time , and that at last all shall be freed ; and yet ( saith he ) Origen was more mercifull in this poynt then these men ; for he held that the Devill himselfe should be saved at last . Of this opinion I shall say no more in this place , then this one thing which he there sayd ; These men will be found to erre by so much the more foulely & against the right words of God so much the more perversely , by how much they seeme to themselves to judge more mercifully . for indeed the justice of God in punishing sinners is as much above the scale of mans thoughts , as his mercyes in pardoning them are ; let not sinners flatter themselves in a hope of salvation when they are in hel , who have neglected salvation while they were on the earth . For as the Apostle saith ( Heb. 2.3 . ) How shall we escape ( that is , how shall we escape falling into hel ) if we neglect so great salvation ; so I may say , how shall any escape by getting out of hell , who neglect so great salvation . Hel is destruction , and as because heaven is a place of happinesse and salvation , therefore , heaven and happinesse , heaven and salvation mutually or reciprocally signifie one another ; to obtaine heaven is to obtaine salvation ; to obtaine heaven is to obtaine happines : So because hel is a place of misery and destruction , therefore hel and misery , hel and destruction signifie the same thing , nor can they be separated .

Againe , when he sayth , Hell is naked before him , and destruction hath no covering , we learne .

There is nothing hid from the eye or knowledge of God .

Philosophy and reason teach us , that the vertue and force of the heavenly bodyes , the Sunne , Moone , and Starres , doe not onely act upon those parts of the earth which are uppermost , but send their influences and powers to the lowest parts or bowels of the earth , for ( as was sayd before ) according to the ordinance of God , dead things are formed there . Now ( I say ) as the power of the heavenly bodyes reacheth downe into the earth , much more doth the power and light of God reach into hell it selfe . I will not stay upon any curious enquiries where this hell is ; wheresoever it is , God seeth it . Hel is naked before him , therefore sayth David ( Psal. 139.8 . ) If I ascend up into heaven , thou art there : if I make my bed in hell : behold thou art there ( that is , there thou art by thy power and inspection , thou seest what is in hell ( and if so , how much more doth God behold what is done heere upon the earth ; if hell be naked before him , then the earth is naked before him ; if destruction have no covering , then our actions heere have no covering : Hypocrites put many coverings upon their actions , they have many policies to vaile and screene them from the eye of man ; but the actions of men have no covering before God , yea the hearts of men have no covering before God ; As Solomon in the Proverbs ( which place was lately toucht upon ) argues from this reason , because hell and destruction are before him ( Prov. 15.11 . ) Hell and destruction are before the Lord : how much more then ; the hearts of the children of men . As if he had sayd , God who looketh into hell ( which is not onely darkenes , but outer darkenes , that is , darkenes without any thing that hath the least ray or similitude of light in it , God ( I say ) who looketh into this hel ) can looke into the hearts of men much more . There are some men ( I grant ) whose hearts are a very hell , a very deepe , and they hope to hide themselves in the depth of their owne hearts from the sight of God , as the Prophet telleth us ( Isai. 29.15 . ) Woe unto them that seeke deepe to hide their councell from the Lord ; and their workes are in the darke , and they say , who seeth us ? and who knoweth us ? And what doth he meane by the deeps which they seeke ? doe they seeke caves and dens of the earth to take counsel or consult together in ? no , they may be in the open ayre and yet seeke deepe to hide their counsells from God , so that the meaning is , they seeke to keepe their counsels close lockt up in their hearts ; but woe unto them that digge thus deepe to hide their counsells from God , for they cannot be hid , for even hel is before him , and destruction hath no covering , how then shall these destroyers cover themselves or any of their counsels from him ? As the reason of all things is naked and manifest before God , so are the motions and actions of all persons .

Thirdly , When 't is sayd , Hell and destruction are before him : that word before , doth not onely imply that God hath a view or sight of what is in hel , but also that hee hath power in and over hel , and can doe what he will there ; hell is naked before him , that is , hee hath hell at his dispose .

Hence note .

The power and providence of God reaches to those things that are most remote .

He orders all things in hell as well as upon the earth ; his power rules there where there seemes to be least order , yea where there is no order at all ; They who are cast into hel kept no order while they were upon the earth , nor are they in any willing order there ; when we see confusions in the world wee say , what a hell is there , or we say , Hel is broken loose ; hell is a place of confusion , yet hell is before God , he keepes hell in order ; And when by reason of troubles and confusion among men , wee are ready to say , there is a hell in the world , yet this hell is naked before God , he disposeth and orders those places , persons , and things , which are most confused ; hell and destruction are before him .

Before I passe from these words , I shall onely take notice , that there are many words in Scripture by which hell is exprest . The Rabbins number seven or eight , heere are two .

First , Sheol or the grave , because we lye as it were buried there in a second death .

Secondly , Abaddon or destruction , because all are there in a perishing state , or as given up into the hand of destruction .

Thirdly , Hel is called Tsalmaveth or the shadow of death ; and by the shadow of death , is not meant a smal appearance of death : as the word shadow is used ( Jam : 1.17 . ) where the Apostle exalts the glory of the Lord in his unchangeablenes , that he is the Father of lights , from whom every good gift , and every perfect gift cometh downe , with whom is no variablenesse , neither shadow of turning ; that is , he is not subject to any turning at all ; but hel is called the shadow of death , as shadow is put for strength and power , and so to be under the shadow of God or man , is to be under their protection . Thus hell is the shadow of death , that is , the strength and power of it ; Death never triumphs so much in its strength , as it doth in hell .

Fourthly , Hel is called Erets tachith , which signifyes , first , the earth under , or the lowest and most inferiour earth , whence in Scripture hell is called the bottomlesse pit , and the way to it is described by descending and going downe : as heaven is described by ascending and hight ; heaven is high , and the highest ascending is our ascending to heaven : so hell is low , and the lowest descending is descending into hel . Secondly , it imports , feare , vexation , and trembling ; hell is a land of trembling , it is a land of feare ; it is sayd of Caine that when he went out of the presence of God , after he had murthered his brother he went into the land of Nod , that is , into a land of trembling , which some expound not of any speciall place that he went to , but that every place where he went was to him a land of trembling , hee having much feare and dread upon his conscience after he had embrewed his hands in his brothers blood . Hel is indeed the land of Nod , a Trembling land ; They who have not rejoyced with trembling in this world , shall sorrow with trembling for ever in the world to come .

Fifthly , Hel is called Bershiachathith , that is , the pi●●● corruption , not that the bodyes of the damned shall corrupt in hell ( as they doe in the grave , for though we cannot say that the bodyes of the wicked shall be raysed incorruptible , as the bodyes of the Saints shall , yet they shall be raysed immortall , and in that sence incorruptible , that is , they shall never dye ) but they shall be corruptible , that is , filthines and corruption shall be upon them : The bodyes of Saints onely shall be raysed so incorruptible , that nothing of corruption shall be seene upon them , or felt by them , but the bodyes of the wicked shall ever feele corruption , and beare the markes of it , without total corrupting , or perishing , as corrupting and perishing are taken for not-being . The wicked would be glad that they might perish so , but they shall not , hel will be a pit of corruption to them , for whatsoever is painefull and grievous to the flesh , shall dwell in their bodyes , and therefore it is called the pit of corruption ; and it may also be called a pit of corruption in a morall sence ; because all their sins and lusts shall remaine upon them for ever ; hel-fire cannot purge the soule from sin , nor free any man from the power of that old man , who ( as the Apostle speakes , Eph: 4.22 . ) Is corrupt according to the deceitfull lusts . Nothing but the blood of Christ can purge the soule from corruption ; Hell is for the punishment of corruption , but not at all for the purging of it , and therefore it is well called , the pit of corruption .

Sixthly , It is called Erets Nesciah , that is , the land of forgetfulnesse ; as the grave , so hell is called the land of forgetfulnesse , where the wicked shall be remembred no more ; God will remember them no more , to doe them any good , and they are forgotten how much soever they are remembred , who are not remembred for good . And as God will not remember those in hell for good , so they shall forget all the good they have had upon the earth ; or the remembrance which they have of it , shall onely be to encrease their sorrow under present evills . Abraham in the Parable ( Luk. 16.25 . ) sayd to the rich man in hel , Son remember that thou in thy life time receivedst thy good things ; and that remembrance of the good things which he once enjoyed was but an addition to all the evills and miseries which he then endured . It is better never to have had any good thing , then onely to remember that we have had it . How miserable is their condition who shall neither be ●●membred for good , nor remember any good , but to make them more miserable !

Seventhly , Hel is called Erets choscec , that is , a land of darknesse , a region of darknesse ; there is nothing but darknesse in hell : The wicked goe to the generation of their fathers , where they shall never see light ( Psal. 49.19 . ) They loved darknesse here rather then light , and they shall be punished with darkenes hereafter , which hath no light . Darknes was their choyce in this life , and it shall be their curse in the next .

Eightly , Hel is called Gehinon ( whence the Greeke Gehenna ) from the valley of Hinnon ; in which the Idolatrous Israelites ( imitating the abomination of the Heathens ) were wont to sacrifice their children with horrible cruelty . And hence the Scripture often makes use of that word to signifie the place of torment , or the torments of that place , where the damned must abide separate for ever from the favourable presence , and subjected under the wrath of God . This Hel is naked before God , and this destruction hath no covering .

Vers. 7. He stretcheth out the North over the empty place , and hangeth the earth upon nothing .

In this verse Job exalts God in his Almighty power , upholding the mighty fabrick of heaven and earth . His discourse mounts up from the earth , from the waters , and from hell , as high as heaven it selfe ; and he speakes of heaven and of the earth in their conjunction together .

He stretcheth out the North over the empty place .

Bildad had spoken of the power of God in the heavens , Dominion and feare are with him , hee maketh peace in his high places , is there any number of his armies ? and upon whom doth not his light arise ? Job also speaks of the power of God in the creation and disposition of these things ; He stretcheth out the North over the empty place . The word is so rendred to signifie a gracious act of God to regardlesse men . ( Prov. 1.24 . ) I have stretched out my hand , and no man regarded . God stretcheth out his hand to smite , and he stretcheth it out to save , but man layeth it not to heart . It is used also to signifie that powerfull act of God , in preparing the heavens for himselfe ( Ps. 104.2 . ) Who coverest thy selfe with light , as with a garment : who stretchest out the heavens like a curtaine . As wee draw or stretch out a curtaine , so God stretcheth out the heavens .

But why doth Job say , He stretcheth out the North ?

I answer , by the North he meaneth that part of heaven that is Northward , or the northerne heavens . Againe , the North may be taken for the whole heavens by a Synechdoche : and Job might speak of the North because the North-pole was neerest the climate where he dwelt . He stretcheth out the North , or the northerne heavens , that is , the whole heavens , both the North and South , East and West .

Hee stretcheth out the North over the empty place .

What is this empty place ?

First , By the empty place , some understand the most remote and uninhabited places of the earth : Hee over-spreads them with heavens , and disposeth things there as well as here ; hee spreads the heavens over those parts where there is no man , and so may be called , Empty places , because un-inhabited , or not fill'd with men . God causeth it to raine on the earth , where no man is , on the Wildernes , where there is no man ( as he speaketh of himselfe to Job in the 38●h Chapter of this booke , ver. 26th . ) Now as God raineth upon those ( in this sence ) empty places , so he stretcheth out the heavens over these empty places , that is , he takes care of them as well as of those that are peopled or inhabited .

Secondly , Rather , by the empty place , wee are to understand the ayre , for in the natural disposition or systeame of the world , the earth is lowest , the water next , the ayre is the third , and the fire fourth , over which God stretcheth out the heavens ; And because nothing is visible to us upwards on this side heaven but the ayre , therefore it may wel be sayd , that he stretcheth out the heavens immediately over the ayre , or the empty place .

Super inane ; quod juxta communem opinionē intelligi decet . Vulgo enim totum spatium a terra usque ad coelum vacuum putatur , quum plenum aere sit . But is the ayre or that place which we call the ayre empty ? no , the ayre is not empty , there is no vacuity , no empty place in nature ; and nature will put it selfe into strange courses to avoide a vacuity ; water will ascend to avoide vacuity , and it will not descend , to avoide vacuity ; but though the ayre be not empty or voide , taking emptines strictly and philosophically ( for every place hath its filling ) yet as emptines is taken largely and vulgarly , so the ayre may be called an empty place ; when wee come into a roome where there is no artificiall furniture , wee say it is an empty roome : so the space between us and the heavens in a vulgar sence is an empty place . The Scripture speakes often of things according to the vulgar acceptation and understanding . Mr Broughton translates thus ; He stretcheth out the North upon the empty . And wee may conceave Job using this forme of speech , the more to magnifie and shew forth the great power of God ; As if he had sayd , The heavens have nothing to beare them up but an empty place , what can the ayre beare ? the ayre will beare nothing ; yet the Lord useth no support for the whole heavens but this empty place .

Thirdly , I conceave that this phrase may be expounded barely of the Creation ; For Moses sayth ( Gen. 1.1 , 2. ) In the beginning God created the heavens and the earth , and the earth was without forme and voyd or empty . It is the word Tohu used here in Job ; over this Tohu or empty place did God at the first stretch the heavens . And as this was the worke of God at first in Creation , so it is his worke still in providence ; and therefore the Lord speakes of it , as of a continued worke ( Isa. 44.24 . ) Thus sayth the Lord thy redeemer &c. that stretcheth forth the heavens alone , and spreadeth abroad the earth by my selfe .

Hence note .

As the heavens in creation , so the heavens in their dayly motion are stretched out and ordered by God .

( Isaiah 40.22 . ) It is he that sitteth upon the circle of the earth , and the inhabitants thereof are as grass-hoppers , that stretcheth out the heavens as a curtaine , and spreadeth them out as a tent to dwell in . The Prophet entitles God to this with a speciall emphasis ; It is He that doth it ; as if he had sayd , God doth it , and none but he , and in this he eminently declares that He is God . Who ever stretched out such a curtaine or canopy as the heavens ? who ever pitched such a tent to dwell in ? This is a tent or a Tabernacle , which though it shall be changed , yet ( as the Prophet speakes of Sion in her beauty and glory , Is. 33.20 . ) Shall not be taken downe , not one of the stakes thereof shall ever be removed , neyther shall any of the cords thereof be broken .

Againe , Consider , the heavens have no outward support ; They are stretched out over the empty place ; Which demonstration of the power of God will be more cleared and hightned in the next words .

And he hangeth the earth upon nothing .

If any say heaven is a thin body , there needs no great matter to keepe that up . What will they say to the earth , which is a grosse and heavy body , a body of an unconceivable weight ; who can count or cast up the weight of the earth , or how much the earth weigheth ? God not onely stretcheth out the thinne heavens over the empty place , but he hangeth the earth ( that mighty masse of the earth ) upon nothing , he hath not so much as a pegge in the wall ( so the word signifieth ) to hang it upon . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appendit suspendit .

He hangeth the earth .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est nomen compositum ex 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quid quasi dicas nihil quicquam . Drus : Philosophi rationem reddunt , quod illa sit in suo centro ; in quo res naturalitèr , quiescunt , ideoque terra ponderibus librata suis quiescat . When he sayth , the earth , we are to understand both earth and water , the whole terrestiall globe , This he hangeth upon nothing . The Original word is a compound , which in its parts may be rendred , not any thing at all , that is , nothing . But how can any thing be hung upon that which is nothing ? if it hang , it must be upon somewhat . Philosophers tell us that the earth hangeth upon its Center , and so is poysed by its own waight , and cannot moove , which Center or imaginary point is nothing .

But the Scripture sayth the earth hath a foundation ; And David ( Psal. 24.2 . ) tells us expressely what that foundation is ; The earth is the Lords , and the fullnesse thereof ; the world , and they that dwell therein ; for he hath founded it upon the seas , and established it upon the floods . According to this Scripture the Sea is the foundation of the earth , & the floods are the basis of it . How then doth Job affirme , that He hangeth the earth upon nothing ? That indeed which David affirmes , may seeme very strange , that the earth should be founded upon the sea , and established upon the floods , is the sea a fit foundation for the earth ? and can that which is stable and unmoveable , be established upon that whi●h is the Embleme of instability , floods and waters ? Jacob sayth of Reub●n ( Gen. 49.4 . ) unstable as water ; and can floods or waters be the whole earths establishment ? the earth is rather the foundation of the water : and many Philosophers tell us that the sea is higher then the earth , and therein is the power of God seene that hee holds in the sea as with barrs , or as with a bridle , lest it overwhelme the earth ; how is it then sayd , the earth is founded upon the sea ? I answer , the word that wee translate upon , signifieth , by , neere , together , with , so , he hath founded it upon the sea , is , by the sea , Super flumina est juxta vel secus flumina quis enim terram initifluminibus dixerit . Drus : or neare the sea , that is , the sea and the land are next neighbours , they dwel so neere each other , that the one seemes to dwel upon , or be the foundation of the other . There are waters within the earth ; whence it is sayd , that at the time of the Flood ( Gen. 7.11 . ) as the windows of heaven were opened , so the fountaines of the great deepe were broken up : and wee read of the waters as placed under the earth ( Exod: 20.4 . ) yet if we say the earth is upon the waters , sence contradicts it , and if wee consider the whole globe together , wee cannot say which is uppermost , for in a spheare or round figure , there is neyther uppermost nor lowermost , but all the parts are equall and alike , being placed one by another , not one upon another . So that the text , in the Psalme , which saith the earth is founded upon the seas , doth not at all dash against nor contradict this of Job which sayth , He hangeth the earth upon nothing .

Againe , There is another Scripture that seemes to oppose this , and from which we may inferre , that surely the earth hath somewhat to sustaine it ( Psal. 104.5 . ) Who layd the foundations of the earth , that it should not be removed for ever . Wee put in the margin , Hee founded the earth upon her basis , if the earth be founded upon a basis or pillar , then it doth not hang upon nothing . I answer , the foundation or basis , in the Psalme , doth not oppose the earths hanging upon nothing ; for the foundation or basis which upholdeth the earth , is not any created power without , or extrinsicall to the earth ; God did not build the earth as wee doe houses , first laying the foundation and then seting up the walls and roofe , there is no such thing imaginable in the worke of God . But the foundation or basis of the earth , is the infinite and invisible power of God who made the earth . The will and word of the Builder is the pillar which sustaineth this building . The thin ayre is all the appearing foundation of the earth . For as the heavens hang over the ayre , so the earth hangs in the midst of the ayre . What then is the basis and foundation of the earth ? I answer ; which may be the poynt of observation from these words .

The earth is upheld by the infinite and allmighty power of God .

The earth hath no pillar , but hangs like a ball in the ayre ; we should looke upon it as a miracle did we see a little ball but of an ounce weight hanging in the ayre without support ; Non fundam●ntis suis n●xa subsistit terra , nec sulchris s●isstabilis perseverat , sed dominus statuit terram & fundamento voluntatis suae continet . Amb : Hexam : 6. the ayre will scarce beare a feather , throw a feather up into the ayre and it will descend , unlesse kept up by a breath of winde , and yet this huge vast globe of earth and water , hangs as a ball in the ayre , and we scarce wonder at it . The Poets fained an Atlas to beare up the heavens with his shoulders ; God is the Atlas that beares up the heavens and the earth too , the upper globe , and the under globe too ; he made all things by himselfe out of nothing , and he supports them by himselfe upon nothing . We have an excellent expression of the power of God in this thing ( Isa. 40.12 . ) Who hath measured the waters in the hollow of his hand ? and meted out heaven with the span , and comprehended the dust of the earth in a measure ; and weighed the mountaines in scales , and the hills in a ballance . God made all things in weight and measure ; and hee keepes the weight and measure of all things . As the earth was not till his word and will gave it a being , so his word and will alone is all-sufficient to uphold it in that being . God hath not hanged the earth upon any thing but himselfe , who is indeed infinitely more then all things . Take two or three deductions from this Grand Conclusion .

First , The same power which made the world supports and maintaines it . Thus the Authour to the Hebrewes sets forth the dignity of Christ the Son of God ( Chap: 1.2 , 3. ) Whom he hath appoynted heyre of all things , by whom also he made the worlds ( both the naturall , civill , and spirituall worlds , with all the changes and successions which have been in them ) who is also the brightnes of the glory of God , and the expresse image of his person , upholding all things , ( the naturall frame of the world as wel as the civill and spirituall frame of it ) by the word of his power , or by his powerfull word , which as it once commanded all things into a being , so now it commands all things into that continuance of their being in which they are . Which power the Apostle attributes againe to Christ ( Col. 1.17 . ) He is before all things , and by him all things consist . Sin made the world shake ; And had it not been for a second creation , the first creation had been ruin'd and lost . The earth and all our concernements who live upon the face of the earth , hang upon nothing but the will of God . If he let us goe we fall , though all the powers on earth would underprop and uphold us ; and if he hold us up we stand fast though we have no more of any earthly power to prop us up with , then the earth hath , which is propt up with and hangeth upon nothing .

Secondly .

God can doe the greatest things without any visible meanes .

This worke of God in hanging the earth as it doth , is to be numbred among the greatest workes that ever he did ; and thus it hangs without any the least appearing meanes to hold it up . There are three arguments given in Scripture of the mighty power of God .

First , That he workes by small , even the smallest , meanes , wee have reason to wonder when effects exceed all visible causes : as it shewes the great power of God when he stops great meanes from doing any thing ; when he causeth men to labour in the very fire , that is , to toyle and sweat themselves to the utmost for very vanity , that is , without any hoped for issue or advantage . Some labour in the fire for very vanity , because all they get by their labours is worth nothing ; but others may be sayd to labour in the fire for very vanity , because with all their labours they can get nothing . And this is of the Lord , this is an effect of the Lords power to make the power of man , in the use and improvement of the best and choycest meanes , ineffectual . So on the other side it is a great magnifying of the power of God , when by a litle power put forth by the hand of a weake instrument , he produceth great effects . The Apostle James brings it in with a behold ( Chap. 3.5 . ) Behold , how great a matter a little fire kindleth ! When great matters are done by small meanes , we have reason to extoll and cry up the power of God .

Secondly , It argues the great power of God when he doth great things by meanes that are improbable , or that seeme no way sutable to such an end ; as Christ cured blindnesse with clay & spittle , which meanes had no sutablenesse to such an end , the curing of blindnesse ; The meanes used to cure Naaman had no sutablenesse for such a cure ; and Naaman was so sencible of it , that he was very angry with the Prophet about it , as if his leprosie could be cured by so slight a thing as that was ; he thought he would have done it with some ceremony , or in an extraordinary way ; yet this shewed that the cure was wrought by a divine power , because it was wrought by so improbable an application ▪ As the power of God appeares in doing great things by small meanes , so by doing great things by unlikely meanes .

Thirdly , It shews the power of God much more to doe great things without the use of any meanes at all . Such actings are creatings , as the Apostle speakes of the Creation ( Heb: 11.3 . ) Through faith wee understand that the worlds were framed by the word of God ; so that things that are seene , were not made of things that doe appeare . Nothing appeared out of which this world was created . There was no pre-excistent matter , out of which the world was made ; The world was made out of nothing ; That Goodly fabrick of heaven and earth which is now seene , was made of that which was never seene ; no man can tell what were the materialls of which God made the world . Now as God shewed his infinite power at first in making all things of that which did not appeare , so the great power of God doth appeare now in doing great things without the appearance or external concurrence of any thing . The Lord turnes whole Nations sometimes by nothing ; things are done and no man can tell how they were done , or by what . We love to have a fayre Appearance of meanes , when we attempt great matters ; But God loves to act when and where nothing appeares . We honour God most , when we are sencible that the greatest meanes is nothing without him ; and that , he himselfe is enough when no meanes at all appeares to sence . It is Gods usuall way to doe things in a way which is not used ; and eyther to use no helpe or that which signifyeth nothing . Thus the Apostle describes the dealing of God in bringing soules to himselfe by a holy calling , and in removing whatsoever standeth in the way of that call ( 1 Cor: 1.26 . ) For yee see your calling , brethren , how that not many wise men after the flesh , not many mighty , not many noble are called , &c. ( some wise and mighty men are called , lest any thing in man should seeme too hard for the Grace of God ; and not many wise and mighty men are called , lest any thing in man should seeme to contribute to or helpe out the call of God ) but God hath chosen foolish things to confound the wise : and God hath chosen the weake things of the world to confound the things which are mighty , and base things of the world , and things which are dispised , hath God chosen , yea , and things which are not , to bring to nought things that are ; that is , those things which are so foolish and weake and base and despised , they seeme to have no being , or are accounted as nothing , even these non-entityes , these poore tooles doth God chuse and take up to doe great things by , and to nullifie or bring those things to nought , which are all in all among or in the estimations of men . Therefore , so God owne the worke , the matter is not much ( I speake not in regard of lawfullnes but likelynes , I say the matter is not much ) what the meanes is ; God can over-wit wise men by fooles , he can over-power mighty men by those who are weake . Thus God trivmphs over humane improbabilityes , yea impossibilityes , and would have no flesh eyther despayre because of the smalnes of meanes , or glory in his sight , because of the greatnes of it . How glorious was Abrahams faith in the former Chapter , who , was so farre from despayring that he , was strong in faith , giving glory to God , though he saw nothing but death upon all the meanes which tended to attaine the blessing promised ( Rom. 4.17 , 18 , 19. ) As it is written , I have made thee a father of many Nations before him whom he beleeved , even God ( who was it that Abraham beleeved ? it was God . And under what notion did his faith eye God ? even as he ) who quickeneth the dead : when God is closed with under this notion , as quickning the dead , what can be too hard for faith ? but there is more in it , Abrahams faith eyed God not onely as quickning the dead , but as he that calleth those things which be not as though they were : that is , as he who maketh something of nothing ; when once Abraham had these apprehensions of God , then nothing stucke with him , his faith could digest iron , and therefore ( as it followeth ) he against hope , beleeved in hope , &c. and being not weake in faith , he considered not his owne body being now dead ( as to the procreation of children ) when he was about an hundred yeares old , neyther yet the deadnesse ( as to conception ) of Sarahs wombe . He staggered not at the promise of God through unbeliefe ( that is , he never made any scruples or queries how the promise should be accomplished ) but was strong in faith , giving glory to God , that is , gloryfying God by beleeving that he was able to make good the promise , or that it was as easie for God to create a performance , as to make the promise .

Thirdly , Then feare not when God is a working , but he will cary on his worke ; deficiencyes in the creature , are no stop to his actings : his immediate or sole power is enough who hangeth the earth upno nothing . Where are the pillars that sustaine this mighty masse ? It hangeth fast by no fastning , but the order of God ; And his order is strong enough to hang the greatest busienes that ever was in the world upon . The Jewes have a saying , in reverence of the written word of God ; That upon or at every Iota or the least title of the Law , there hangeth a mountaine of sence : and 't is as true in reference to his doings as his sayings : God can hang mountaines upon mole-hils , and turne mountaines into mole-hils for his peoples sake and safety . It is rare that we are put to the actings of faith at so high a rate ( There is usually somewhat in sight to encourage the actings of our faith and dependance upon God , they that are in the lowest condition , have somewhat to looke to ) but if there be nothing to be seene , then doe but remember , that God hangeth the earth upon nothing , and faith will say , I have all . Although the meale in the Barrell , and the oyle in the Cruse should fayle ; Although the fig-tree shall not blossome , neyther shall there be fruit in the Vines ; Although the labour of the Olive shall fayle , and the fields shall yeild no meate &c. yet the Lord fayleth not , eyther in his power for us , or compassions towards us , and therefore the beleever can even then rejoyce in the Lord , and joy in the God of his salvation . For while there is nothing in appearance , there is not onely some thing , but all things are , that are for our good , in the promise . Faith may make all sorts of comfortable Conclusions to and for it selfe ( and not build Castles in the ayre ) from this one Assertion , That , The earth hangeth in the ayre , or to give it in the words of the text , That God hangeth the earth upon nothing . The Constitution or syntaxe of Nature wel considered , is no small advantage to our hightning and strengthning in grace .

JOB , CHAP. 26. Vers. 8 , 9 , 10.

He bindeth up the waters in his thicke clouds , and the cloud is not broken under him .

He holdeth backe the face of his throane , and spreadeth his cloud upon it .

He hath compassed the waters with bounds , untill the day and night come to an end .

JOB having shewed how wonderfully God upholdeth the earth which is under us , goeth on to shew no lesse a wonder , in his binding up those waters in clouds which are above us . Whatsoever God hath done or doth in heaven above or upon the earth beneath , eyther as to creation and the first constitution of t●ings , or as to providence , and the continuall motion of things , is wonderfull and glorious .

Vers. 8. He bindeth up the waters in his thicke clouds .

As our English word , Bind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Colligavit vinxit compressit . so the Original implyeth a force upon the waters to keepe them within the cloud ; Water would not stay there but that it must whether it will or no ; It would rush downe presently and disorderly to the ruine of all below , but God bindeth it to its good behaviour . As the mouth of a sacke is tyed or bound about , that the corne put into it fall not out ; Or ( which allusion comes neerest the text ) as barrels are bound with hoopes , lest the liquor put into them should leake out ; thus

God bindeth up the waters . What waters ? There are two sorts of waters ; first , upper waters , or waters in the ayre ; of which the Psalmist speaketh when he sayth , ( Psal. 104.3 . ) Hee layeth the beames of his chambers in the waters ; that is , in those upper waters , which are neerest the heaven , called in Scripture , The habitation of his holynes and of his glory . Earthly Architects must have strong walls to lay the beames of their chambers upon , but the Lord who made heaven and earth , can make fluid waters beare up the beames of his chambers for ever . Secondly , the●e are lower waters , or waters on the earth ; Which distinction Moses gave long before Aristotle ( Gen. 1.7 . ) And God made the firmament and it divided the waters which were under the firmament , from the waters which were above the firmament . Where by the firmament we are to understand that vast space which is extended or stretched out from the earth up to the clouds , commonly called , The ayre , and by the waters above the firmament , those raine-waters bound up in the clouds . These upper waters are the waters of which our divine Philosopher here sayth , that God bindeth them up ,

In his thicke clouds . Though clouds are much thinner then the water which they hold , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 densitas . as Naturalists teach us , yet they are thicker then the common ayre , or they may be called thickned ayre , and therefore the Hebrew word for a cloud is derived from a roote that signifyeth Thicknes . And though we have a distinction of clouds into thicke and thinne comparing one with another , yet all clouds compared to the ayre are thicke , and compared to the waters all are thinne ; Besides the Hebrew word signifyes clouds indifferently as wel thinne as thicke , or rather clouds Generally without any determination or restriction eyther to thick or thinne . And therefore the text is best translated without an Epithete , In his clouds , or if any Epithete were given , It would advance Jobs scope and purpose most to translate it , In his thinne clouds ; for , the thinner the cloud is , the greater is the power of God , and the wonder the more wonderfull in making them the Continent of such mighty waters . But , we translate wel , Hee bindeth up the waters in his thicke clouds .

It may here be enquired , why the clouds are appropriated unto God in such a speciall manner , by calling them , His clouds .

I answer , the clouds are His , not onely

First , In that common sence ( in which all things in the world are his ) because he maketh and disposeth of them for that use , to hold the waters which the heate of the Sun exhaleth or draweth up in vapours from the earth ; But they are called his clouds

Secondly , Because God is sayd to use them as Princes doe Horses of State or Charets of triumph to ride upon ( Isa. 19.1 . ) Behold the Lord rideth upon a swift cloud , as also because , the Lord , to shew the unsearchablenes & incomprehensiblenes of his wayes and counsells in governing this world , and in ordering the affaires of his chosen people , is often expressed in Scripture as dwelling in a cloud , or covering himselfe with clouds ( Psal. 18.11 . ) Hee made darkenes his secret place : his pavilion round about him , were darke waters , and thicke clouds of the skies . And againe , it is no sooner sayd ( Psal. 97.1 . ) The Lord reigneth , but in the very next verse it is sayd , Clouds and darkenes are round about him : righteousnes and Judgement are the habitation of his throane ; that is , his administrations are alwayes full of righteousnes , though seldome full of clearenes , they are alwayes cloathed with equity , though usually cloathed with obscurity . His way and his dwelling is in the clouds ; and therefore also the clouds are his . He bindeth up the waters in his thicke clouds . Some Philosophers hold that the cloud doth not so much hold the water , as is water , and that the cloud is dissolved into water when it raineth : others that the clouds hold water like a spunge , which being pressed , yeelds it out againe . But Jobs Philosophy lifts up the glory of God most , which maketh the cloud as a vessel or garment , in which the waters are bound , and yet , see the wonder .

The cloud is not rent under them .

The waters being of a mighty bulke and weight , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 discidit rupit , secuit in duas partes , usurpatur de quavis violēta ruptione aut segregatione rerum ante hac cohaerentium . might easily breake their way through the clouds , did not God both bind and ballance them ( as Elihu speakes , Chap. 37.16 . ) Doest thou know the ballancing of the clouds ; To his ballancing to his binding we must ascribe the not renting of the cloud . As binding in the former clause , noted an act of power and force in God ; so this word renting , noteth a power and force in the water . It is sayd ( Ps. 78.13 . ) God rent or divided the Sea , that his people might passe through ; And this word is used ( 1 Chron: 11.18 . ) concerning those mighty men who fetched David water from the wel of Bethlem ; And the three brake through the host of the Philistines . And thus would the waters naturally breake through the clouds , but they are forbidden ; The cloud is not rent under all that weight , for God holds it together , and makes it as firme as brasse .

Hence observe .

It is an eminent a wonderfull act of divine power by which the waters are contained and stayed within the clouds .

The mighty power of God is seene in keeping the waters of the Sea in compasse by the sands and shoares ; but it is a greater act of power to keepe the waters of the ayre in compasse by the clouds . There are three things very wonderfull , or there are three wonders in this detention of the waters .

First , That the waters which are a fluid body , and love to be continually flowing and diffusing themselves , should yet be stopt and stayed together by a cloud , which is a thinner and so a more fluid body then the water . It is no great matter to see water kept in conduits of stone , or in vessels of wood and brasse , because these are firme and solid bodyes , such as the water cannot penetrate , nor force it selfe through ; but in the Judgement of nature , how improbable is it that a thinne cloud should beare such a weight and power of waters , and yet not rent nor breake under them . When Peter had enclosed a multitude of Great fishes in his net , even an hundred fifty and three ( Joh. 21.11 . ) we find this added , as a wonder , And for all there were so many , yet was not the net broken . How much more may this be added as a wonder , that such a multitude of waters should be held in a cloud , and yet the cloud not broken , Hac sane est ex illis naturae mirabil●bus , quae assiduitate vituerunt . yea though the cloud be tossed and driven with feirce and raging windes . This is one of those wonders in nature , which is therefore onely not wondered at because it is so common ; and , which because it is continually done , few enquire into or admire the power by which it is done .

Secondly , As it is a wonder that the cloud is not rent with the weight of the water , so that the cloud is rent at the speciall order and command of God . At his word it is that the clouds are lockt up , and by his word they are opened As in spiritualls , so also in naturalls , Nulla gutta descendit ex illis donec veniat verbum ejus & mittat illas per plateas . Moses Gerund : He openeth and no man shutteth , he shutteth and no man openeth . It is not in the power of all the world to rent or open a cloud ( though the earth be parcht and all things that live languish ) till God unlocke it .

Thirdly , This also is wonderfull , that when at the word of God the cloud rents , yet the waters doe not gush out like a violent flood all at once , which would quickly drowne the earth , as it did ( Gen: 7.11 . ) When the windowes of heaven were opened ; but the water descends in sweete moderate showers ( as water through a Cullender , drop by drop and streame by streame ) for the moystning and refreshing of the earth ; And God caryeth the clouds up and downe the world ( as the keeper of a Garden doth his watering pot ) and bids them distill upon this or that place , as himselfe directeth . The clouds are compared to bottles in the 38th Chapter of this booke ( v. 37th ) these God stops or unstops usually as our need requireth , and sometime as our sin deserveth . ( Amos 4.7 . ) I have withholden the raine from you , and he can withhold it , till the heavens over us shall be as brasse , and the earth under us as iron . I ( sayth the Lord of his vineyard , Isa. 5.6 . ) will also command the clouds that they raine no raine upon it . The Reader may finde further discoveryes about this poynt at the 5●h Chapter , v. 10th . Onely here I shall adde .

First , That we depend upon God not onely for grace , and pardon of sinne , but for raine and fruitfull seasons .

Secondly , When we have raine , let us acknowledge that God hath rent the cloud and given it us ; that he hath loosed the Garment wherein he had bound the waters ( Pro. 30.4 . ) that they may issue downe upon us .

Thirdly , When the cloud rents not , let us goe to God to doe it . Are there any among the vanities of the Heathen that can cause raine ? Surely there are none ( Jer: 14.22 . ) And therefore the Prophet ( Zech: 10.1 . ) sends the people of God to him for it , Aske ye of the Lord raine in the time of the latter raine , so the Lord shall make bright clouds , and give them showers of raine , to every one grasse in the feild . Onely he who bindeth up the waters in his clouds , can unbinde the clouds and cause them to send out their waters . Job having thus shewed the power of God among the clouds and upper waters , riseth yet higher in his discourse , and from these waters wherein ( as was toucht before ) God layeth the beames of his chambers , he ascendeth to the chambers themselves , even to the throane of God there .

Vers. 9. He holdeth backe the face of his Throane , and spreadeth his cloud upon it .

There are three things to be enquired into , for the explication of the former part of this verse .

First , What is here meant by the Throane of God .

Secondly , What , by the face of his Throane .

Thirdly , What , by holding it backe .

To the first Querie , I answer . That according to Scripture , Heaven or that place above , in opposition to the earth , or this sublunary world , is called the throne of God ; and that not the inferior heaven , or ayre , ( which in Scripture is more then once called heaven ) but the supreame or highest heavens . Thus the Lord speaketh by the Prophet ( Isa: 66.1 . ) The heaven is my throne , and the earth is my footestrole , where is the house that ye build unto me , &c. Thus also our Saviour in his admonition against swearing ( Math: 5.34 . ) saith , Sweare not at all , ( that is rashly ) neyther by heaven , for it is Gods throne , nor by the earth , for it is his footestoole . Againe ( Mat : 23.22 . ) Hee that sweareth by heaven , sweareth by the throne of God . The reason why heaven is called the throne of God , is , because there he manifests himselfe , as Princes doe upon their thrones in greatest glory and majesty : as also because there he is more fully enjoyed by glorifyed Saints and Angels . God fills heaven and earth with his presence , yet he declares his presence more in heaven then here upon the earth . Heaven is the throne of God , but

Quidam faciem esse hominis putant os tantum & oculos et genas quod Graeci prosopon dicunt , quando facies sit forma omnis et modus et factura quaedam totius corporis a faciendo dicta ; sic mentis & coeli & Maris facies probe dicitur . Gel : lib● 13. c. 28. Secondly , What is the face of his Throne ?

I answer ; The face of a thing is taken for the whole outward appearance , or for the appearing state of it . As the face of a mans body is not onely that fore-part of the head , which we strictly call so , but the forme and structure of the whole body is the face of it . And in that sence the word is applyed both to those great naturall bodyes , the Heaven and the earth , as also to a civill body , or to the Body-politicke of a Citie and Common-wealth . Thus whereas we render ( Isa. 24.1 . ) Behold , the Lord maketh the earth empty , and maketh it wast , and turneth it upside downe , &c. The Hebrew is ( and so our translaters put it in the margin ) he perverteth the face thereof ; that is , he changeth the state and outward forme of things , and putteth them into a new mould or model , respecting order and Government . And so we commonly speake after great publicke changes , The very face of things is altered , or things have a new face . And thus the Psalmist expresseth the gratious and favourable changes which God maketh in the things of this world ( Psal. 104.30 . ) Thou sendest forth thy Spirit , they are created , Coeli vultus est coeli superficies concavastellata , quae nos resp●cit . Albert : and thou renewest the face of the earth ; that is , all things appeare in another hiew and fashion then before . So then , the Face of the Throane of God , is that part of heaven ( say some ) which looketh towards us , or which we looke upon ; All that Greatnes and beauty of heaven which our eye reacheth unto , and which appeares to us as a vast Canopy set with spangles or studs of Gold , such are the Starrs to our sight . But I rather conceave . The face of the throne of God to be , the visible and full demonstration of that infinite light and glory wherein God dwelleth , and which appeareth or is given forth to the blessed Saints and Angels , who are sayd to be about his throne according to their measure and capability of receaving it . The face of his throne , taken thus , he holdeth backe from us alwayes in this life , and as the face of his throne is taken in the other sence , he often holds it backe from us . About which it remaines to be enquired

Thirdly , What is meant by holding backe the face of his throne .

To hold backe , seemes to be the same , as to hide , cover , Est tollere apparentiam coeli . Cajet. or conceale the face of his throne ; for when any thing is held backe , it is concealed and hidden out of sight . Thus God doth often hold backe or cover the face of his throne ( as the face of it notes the Appearances of heaven towards us ) with clouds ; as it is sayd in the report made of that terrible storme wherein Paul had almost suffered shipwracke ( Acts 27.20 . Tenere faciem throni , est coelum occultare et obducere nubibus . ) That neyther Sun nor Starrs in many dayes appeared ; here was a holding backe or covering of the face of the throne of God . And thus our experiences have often found it held backe ; the face of heaven , being masked or vayled over with naturall clouds and vapours . Againe , if we take the face of the throne of God , for that eminent manifestation of himselfe , as in heaven . Thus also God holdeth backe the face of his throne , by covering it with a Metaphoricall cloud ; as it is expressed ( Psal. 97.1 , 2. ) The Lord reigneth &c. clouds and darknesse are round about him ; that is , we can see no more of his glory in reigning , then we can see of a Kings throne which is covered with a Canopy , and compassed about with curtaines . Job gives this plainly for the interpretation of this former part of the verse , in the latter part of it .

And spreadeth his cloud upon it .

That is , upon the face of his throne . Wee may take this cloud , first properly , thus God covers the heavens from the sight of our eyes . Secondly , improperly , as clouds note onely secrecy and privacy ; Thus God spreadeth a cloud upon his throne , to hide it from the eye of our understanding ; so that , we can no more comprehend the glory of God in himselfe , or in his wayes and workings towards man , then we can see the Sunne , Moone , and Starres , when muffled and wrapt up in thicke clouds . Thus David speaketh of the Lord ( Psal. 18.11 . ) He made darkenes his secret place : his pavilion round about him , were darke waters and thicke clouds of the skyes . But the Apostle saith ( 1 Tim. 6.16 . ) That God dwelleth in light , How then doth the Psalmist say there and elsewhere that he made clouds and darknes his secret place and his pavilion ? I answer ; As the Lord is light and hath no darkenes at all in him ( Joh: 1.5 . ) so , as to himselfe , he ever dwelleth in light , and hath no clouds nor darkenes at all about him . And therefore when it is sayd , that he spreadeth a cloud upon his throne , and maketh darkness his secret place , or his secret place darke , we are to understand it in reference to our selves ; for whensoever God hideth himselfe , or the reason of his dealings and dispensations from us , Then the cloud is spread upon his Throne . When God is sayd to spread a cloud over us , or any thing we have , it noteth his care over us , and his protection of us ( Isa. 4.5 . ) And the Lord will create upon every dwelling place of mount Zion , and upon her assemblyes a cloud and smoake by day , and the shining of a flaming fire by night ( what is meant both by this cloud and flaming fire is clearely expounded in the last words of the verse ) for upon all the glory shall be a defence ( or a covering . ) Thus , I say , a cloud spread by God upon us , implyeth that we are under his covert and defence . But when God spreadeth a cloud upon or covereth himselfe with a cloud , this implyeth ( all the Scripture over ) the hiding and concealing of himselfe and his workes from us . And in this sence Job sayth ; He holdeth backe the face of his throne , and spreadeth a cloud upon it .

Hence note .

First , God hath a throne .

Kings have thrones , much more hath God who is the King of kings . King Solomon made himselfe a great throne of Ivory , and overlayd it with the best Gold ( 1 Kings 10.18 . ) Kings have formall Thrones , God hath a real one . Hee hath all power in his hand , and this he administreth according to the pleasure of his owne will both in heaven and earth .

Note .

Secondly , God manifesteth himselfe in heaven , as Princes upon their thrones ; so heaven is the throne of God . And where God acts most , our affections should be most , and our conversation most . Where the Throne is , thither the great resort is , many flocke to the Court. As it will be our glory hereafter to be in heaven , or about the throne of God for ever in person , so it is our grace to be dayly there in Spirit while we are here . The earth is Gods footestoole , yet many make that their throne ; Heaven is Gods throne , and many make that their footestoole ; They tread and trample upon the things of heaven , while they set their hearts upon the things of the earth . 'T is a sad mistake , when men set their feete where they should set their hearts , and prophane the throne of God , not onely by levelling it with , but by laying it lower then the ground .

Observe .

Thirdly ; God hideth his owne glory from the sight of man . He holdeth backe the face of his throne , he will not suffer the lustre of it to appeare , but spreadeth a cloud upon it . Indeed we are not able to beare the cleare discoveryes of divine Glory ( 1 Tim. 6.16 . ) God dwelleth in light which no man can approach unto , though he were permitted and offered the priviledge to approach unto it . God dwelleth in and is possessed of that infinite perfection of light that no creature is capable of . When Moses made that petition to God ( Exod: 33.18 . ) I beseech thee shew me thy glory . The Lord answered ( v. 20. ) Thou canst not see my face , for no man shall see me and live . It seemes that while God spake with Moses his glory was overshadowed , or that God ( to use Jobs language in the text ) held backe the face of his throne , and spread a cloud upon it ; and therefore Moses begg'd the removall of it , or that his glory might breake through it , and shine unto him ; Wel , sayth God , thou canst not see my face ; as if he had sayd , If I should grant thee that request , thou art not able to enjoy it , or make use of it ; for as my nature is altogether invisible , so thou canst not beare the super-excelling brightnes , which the cleare manifestations of my immediate presence would dart forth upon thee ; for that Glory of my presence is too great a weight for humane fraylety to stand under ; it would astonish rather then comfort thee , and in stead of refreshing confound and make thee as a dead man . No man shall see my face and live . Man must dye before he can ( in that sence ) see the face of God , and then he shall ( as the Apostle speakes , 1 Cor: 13.12 . ) see face to face , and know as he is knowne . So that though we are much short of the happines of the next life , while we see as through a glasse darkely , and God holdeth backe the face of his throne , yet it is a mercy to us while we are in this life that he doth so ; because we are not able to abide the sight of him face to face , or to behold the face of his throne . As Christ had many things to say to his Desciples , which they were not able then to beare ; so Christ hath purchased such mercyes and priviledges for his people , as they are not able to beare while they are on this side the grave . Every state hath enjoyments suitable and proper to it . Further as God hideth his glory from man , because he is not able to beare it all ; so he hideth much of that from him which he is able to beare , both to make him hunger and thirst the more after it , and to draw him into the greater reverence and estimation of it . We usually esteeme that more which is veyled and under a cloud , then that which is very cleare and openly revealed ; and , according to our present state and frame , that is most reverenced by us , which is most concealed from us . When a cloud hath dwelt a while upon the Sunne we desire the more to see the face of it , and are the more affected with the sight of it . God will not hold backe the face of his throne from us in glory , nor will he ever spread a cloud upon it , and yet we shall have fresh desires after it , and high valuations of it everlastingly ; But while we dwel in this corrupt and corruptible flesh , wee are apt to neglect that which is alwayes with us , especially if it be alwayes alike with us . And therefore as the wise and gracious God , will not let us see his throne here at all in the full glory of it , because we cannot beare it , so he will not let us see that glory of it continually , which we are able to beare , lest we should grow eyther carelesse of it , or unthankfull for it . It is even best for us , that we have but a darke and imperfect sight of God in this world , both in reference to what he is , and to what he doth : or first , in reference to himselfe in his nature and Excellencyes . Secondly , in reference to his wayes or workes in their speciall reasons and ends . As our darkenes cannot at all comprehend the light of God , so God is pleased to cover much of his own light with darkenes that we should not comprehend it . How many glorious truths are there , the face of which he holdeth backe from many of his precious servants ? how often doth he spread a cloud as upon the truths which he sendeth in his Word , so upon the graces which he hath wrought in us by his Spirit ? so that the soule is not onely hindred from beholding what is without , but what is within , and is so farre from beholding the glorious perfection of God and his workes abroad , that it cannot so much as discerne any of the gracious workes of God at home . He spreadeth his cloud upon it .

Vers. 10. He compasseth the waters with bounds , untill the day and night come to an end .

Job having described marvaylous acts of divine power in the heavens , descends againe to shew his marvayles in or about the Seas and mighty waters .

He compasseth the waters with bounds .

The word which we render to compasse , Proprietas pecaliaris verbi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est lineam vel circulum describere quasi circino . Forte etiam in dicatur eodem circumdandi verbo . unum effici globū ex terra et aqua atque unum & idem utriusque elementi esse centrum . Pined : signifyeth properly to draw a line , or make a circle , as Mathematicians doe with a payre of Compasses , so that it notes the shutting up or circumscribing any thing to a certaine place or measure , beyond which it cannot move . And thus God compasseth the waters . At the 8th verse Job shewed how God compasseth the upper waters , the waters in the ayre , He bindeth up the waters in his thicke clouds . Here he sheweth , how God by the same almighty power compasseth about the lower waters , the waters of the Sea . The Hebrew is , The face of the waters , as in the former verse , The face of his throne . The face of the earth is the upper part of the earth ( Gen. 1.29 . ) I have given you every herbe bearing ( or seeding ) seed , which is upon the face of all the earth . And so the face of the waters , is the upper part of the waters , because the upper part of the water , as also of the earth lyeth open to the eye as the face of a man doth . And it may therefore be sayd that he compasseth the face of the waters , because ( though the whole body and bulke of the waters swel and rage , yet ) the face or upper part of the waters is that which at any times breaketh over and overfloweth ; And therefore the face of the waters , onely , as to us , is compassed about with bounds .

The word noteth , a legal bound , a statute or decree , and is frequently used in Scripture , especially in the 119th Psalme , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stanuum constitutie , dec c●etum ; sign ficat praecepti constantiam & durationem nam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est insculpere seu incidere lapidi ligno vel Metallo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Septu : for the Law or rule which God hath given man both for his worship and continuall course of life . And hence the Prophet Jeremiah speaking to the Jewes about this thing , useth another word to signifie the Bound of the Sea , and the word which here we render Bound , is there rendred Decree ( Jer: 5.22 . ) Feare ye not me saith the Lord , will ye not tremble at my presence , which have placed the sand for the bound of the Sea , by a perpetuall decree that it cannot passe it . And there is so much of a Law , or of an appoyntment in it , that the word is applicable to any thing which is put under a certaine law or appoyntment . So it is put for an appoynted time in the 14th Chapter of this booke ( v. 13th ) and for appoynted foode in the 23d Chapter of this booke ( v. 12th ) as here for an appoynted space , or circle , within which as within a wall , or with gates and barrs the waters of the Sea are kept . He compasseth the waters with bounds .

Hence Note .

First , The Sea is bounded by the power of God .

As God hath given man understanding to provide a bit and a bridle for the mouth of the horse and mule , which have no understanding , lest they come neere unto him ( Psal. 32.9 . ) that is , neerer to him then they should , or neere to him , not to serve him , or be used by him , but to kicke him or tread upon him ; Thus God himselfe who is infinite in understanding , hath put a bit or bridle into the mouth of the Sea , which is further from understanding then eyther Horse or mule , lest it come neere to drowne and overwhelme us . Neyther shoares nor sands , neyther cliffs nor rockes are the bound and bridle of the Sea , but the Decree and command of God .

Observe .

Secondly , It is an unanswerable argument of the glorious power and soveraignetie of God , that he is able to compasse the waters with bounds .

Who shut up the Sea with dores ? ( was Gods humbling Question to Job in the 38th Chapter of this booke , v. 8.10 , 11. ) and sayd , hitherto shalt thou come and no further , & here shall thy proud waves be stayed . The Psalmist ( Ps. 104. ) having shewed how at first ( Gen. 1 1. ) the whole earth was covered with the deep as with a garment , and that the waters stood above the mountaines , and were in the progresse of the worke of creation sent downe by the valleyes into the place which God had appoynted for them , ( having I say , made this excellent description of the waters in creation , he concludes with the poynt of providence now in hand ( v. 9. ) Thou hast set a bound , that they may not passe over : that they turne not againe to cover the earth . In which words the Psalmist gives us three things clearely concerning the waters , First , that once ( he meanes it not of the deluge , but of the chaos ) the waters did cover the whole earth , till God by a word of command sent them into their proper channels , that the dry Land might appeare ; secondly , that the waters have a natural propension to returne backe and cover the earth againe . Thirdly , that the onely reason why they doe not returne backe and cover the whole earth , is , because God hath set a bound , that they cannot passe . They would be boundlesse and know no limits , did not God bound and limit them . Wisedome giveth us the like Elogium of the power of God in this ( Pro: 8.29 . ) He gave to the Sea his decree , that the waters should not passe his commandement . What cannot he command , who sendeth his commandement to the Sea and is obeyed ? Some great Princes heated with rage and drunken with pride , have cast shackles into the Sea as threatning it with imprisonment and bondage if it would not be quiet , but the Sea would not be bound by them ; They have also awarded so many stroakes to be given the Sea as a punishment of its contumacy and rebellion against eyther their commands or their designes . How ridiculously ambitious have they been , who would needs pretend to such a Dominion ? Many Princes have had great power at and upon the Sea , but there was never any Prince had any power over the Sea ; That 's a flower belonging to no Crowne , but the Crowne of heaven . There are two things which are more peculiarly under the command of God , first , the waves of the Sea , secondly , the heart of man . And because God is able to rule the waves of the Sea , take two or three inferences from it ; Thus ,

First , That he is able to rule and command the heart of man ; Solomon makes the paralel in this ( Pro. 21.1 . ) The kings heart is in the hand of the Lord , as the rivers of waters : he turneth it whether soever he will : And as he turneth both whether soever he will , so he stayeth both wheresoever he will . Most men at some times , some ( wicked ) men at all times are like the raging Sea when it canot rest , whose waters cast up mire and dirt ( Isa: 57.20 . ) who could live by these raging Seas , these raging waves of the Sea at once foaming out their owne shame , and threatning to swallow up others in destruction , did not God compasse them about with bounds ? did not he say , here shall your proud waves be stayed ; If God did not bound the sea of some mens Spirits , they would not know much lesse keepe any bounds ; they would neyther know nor keepe , not onely the bounds of religion and piety , but not the bounds of reason and civility .

Secondly , God is able to rule and put a bound to the rage of the multitude , who in Scripture are compared to Waters ( Rev: 17.15 . ) The waters which thou sawest , where the Whore sitteth , are peoples , and multitudes , and Nations , and tongues . And these are as apt to swel and be enraged with vaine passions and discontents , as the sea is by windes and stormes ( Psal. 2.1 . ) Why doe the heathen rage ? rage as the sea ; and thus they will rage sometimes though they know neyther why nor wherefore . ( So againe Psal. 93.3 , 4. ) The flooods have lifted up O Lord , the floods have lifted up their voyce : the floods lift up their waves ; which as it is true literally and properly , so it is as true ( and so I conceave there intended ) figuratively and improperly or mystically and spiritually , that is , peoples and nations like floods lift up their voyce , they lift up their waves as if they would overwhelme all ; But what followeth ( v. 4. ) The Lord on high is mightier then the noyse of many waters , yea then the mighty waves of the Sea ; that is , the Lord can quickly check and stop the rage of a people , when , or though they swel like a furious boysterous Sea . And we finde David putting both these together by way of Exposition ( Psal. 65. ) where exalting the power of God as he is the confidence of all the ends of the earth , and of them that are afarre off upon the Sea ( v. 5. ) He addeth ( v. 6 , 7. ) Which by his strength setteth fast the mountaines ; being girded with power . Which stilleth the noyse of the Seas ; the noyse of their waves , and the tumult of the people . David joynes the noyse and waves of the Seas , and the tumult of the people together ; eyther implying , that he meant the tumult of the people , by the noyse of the Sea ; or that it is an act of the same power , to still the tumult of the people , and the noyse of the Sea .

Thirdly , God is able to stop those seas of error , and give a bound to those floods of false doctrine , which are ready to overflow the face of the world . The Sea or Flood of the Arrian heresie ( which denyed the Deity of Christ , or made him barely a Man by nature , onely cloathed with wonderfull powers and priviledges , this heresie , I say , like a sea or flood ) had almost over-whelm'd the whole world ; yet God compassed those Blacke waters with bounds , and gave them a commandement which they could not passe : and though in this Age they seeme to returne , and strive to over-flow the earth againe , yet both the waters of that heresie and of all other damnable heresies ( as the Apostle Peter calls them 2 Ep: 2.1 . ) which abound in these dayes , and threaten us with a fearefull inundation , are compassed with bounds which they shall not exceed . The Apostle speaketh of some in his time , ( 2 Tim 3.8 , 9. ) Who as Jannes and Jambres withstood Moses , so did they also resist the truth ; men of corrupt minds , reprobate ( or as we put in the Margin , of no Judgement ) concerning the truth . But they shall proceed no further ; So the Apostle prophecyed of them ; as if he had sayd ; They have a mind to proceed further , their will is to oppose truth and propagate error ( in infinitum ) without end ; But they have now gone to the utmost of their line , they are come to their border , to their bound ; they shall proceed no further , for their folly shall be made manifest unto all men , as theirs also was ; that is , it shall appeare to all men that the doctrine which they stood up for , was nothing else but a bundle of folly , and that the doctrine which they withstood was the truth and wisedome of God .

Fourthly , Then , the Lord is able to stop and bound the floods , the seas of affliction , trouble , and persecution , which are ready to swallow up his Church and people . The Church blesseth God for her deliverance from troubles , under this Allegorie of Waters ( Psal. 124.2 , 3 , 4 , 5. ) If it had not been the Lord , who was on our side , when men rose up against us , they had swallowed us up quicke , when their wrath was kindled against us , then the waters had overwhelmed us , the streame had gone over our soule , then the proud waters had gone over our soule : Waters , streames , proud waters are nothing else but the persecuting spirit and proceedings of ungodly enemyes . And why did not these lay all wast ? God would not suffer them . When the Serpent ( Rev: 12.15 , 16. ) cast out of his mouth waters as a flood after the woman ( that is , stirred up many troubles ) that he might cause her to be carryed away ( that is , utterly ruin'd ) of the flood . The earth helped the woman ( saith the text ) that is ( as is conceaved ) God made earthly men , by the use of earthly meanes , and for the attaining of earthly ends , as a bound to stop those waters , or as a gulfe to swallow up those waters which should have swallowed up the Church . All these things doth he , and we may be fully assured he can doe all these things , and many more , who hath compassed the waters with bounds , yea we may be assured that he will continue to them , because as he hath , so he will compasse the waters with bounds , Vntill the day and night come to an end ; or as our Marginal reading hath it , untill the end of light with darkenes .

This last clause of the verse is a proverbiall speech , signifying perpetuity ; or that such a thing eyther shall not be at all , or shall be as long as the world lasteth .

But shall day and night , light and darkenes end when the world or this frame or constitution of things endeth ? Will there not be day and light , or an eternal day of light in the heavenly Glory ? is not that called , An inheritance among the Saints in light ? Col. 1.12 . ) And will there not be night and darkenes , or an eternal night of darkenes in hellish misery ? is not that called outer darkenes ? How then is it sayd here that day and night shall come to an end ?

I answer . Though after the end of this world there shall be both day and night , light and darkenes ; yet there shall be no vicissitude of day and night , as there is in this present world , and as 't is promised there shall be to the end of this world ( Gen 8.22 . ) While the earth remaineth , seed-time and harvest and cold and heate and summer and winter and day and night shall not cease . These are called the Ordinances of the day and of the night , and the stability of them is made the shadow of that stability of God to his gracious promise , that the seed of Israel should not cease from being a nation before him for ever ( Jer. 31.35 , 36. ) In this world , light and darkenes day and night are comming and going , departing and returning continually ; And in this sence day and night shall come to an end , at the worlds end . Job speakes of day and night in course and succession , not of day and night in being or constitution , when he sayth , he hath compassed the waters with bounds , untill the day and night come to an end . The Hebrew strictly translated makes this resolution of the doubt more cleare and doubtlesse ; for that doth not say absolutely that day and night ( light or darkenes ) shall come to an end ; but that there shall be an end of light with darkenes ; that is , of the intercourse or change between day and night , between light and darkenes ; Ad consummationē lucis cum tenebris . Jun: or untill the consummation of light with darkenes , that is , untill light and darkenes have consummated or fulfilled their course one with another .

Hence observe .

First , Beyond this world there are no changes of times or seasons .

In the world to come all is day and light to the Godly , to those who dye in the Lord ; and all is night and darkenes to the wicked , to those who dye out of the Lord . Heaven and hell , a state of eternal Blessednes or wretchednes , have no changes in them , nor any thing that is Heterogeneall , or of another kinde . Heaven which hath light and joy in it , hath no darkenes , no sorrow at all in it ; Hell which hath darkenes and sorrow in it , hath no light nor joy at all in it ; The mixtures and changes of light and darkenes , of joy and sorrow , of paine and pleasure , are made here on earth . The wine of the wrath of God , and the wine of the love and consolations of God shall be powred out without any the least contrary tincture or mixture in the life which is to come . Light with darkenes shall no more be heard of ; They who goe into light shall never see darkenes , and they who goe into darkenes shall never see light . Wee are now ( as Job speakes in the 14th Chapter of this Booke , v. 14. ) Waiting all the dayes of our appoynted time untill our change come , and when that change is once fully come , we shall goe beyond all changes ; Day with night will then be at an end .

Secondly , Observe .

What God doth he can alwayes doe .

As he hath hitherto compassed the waters with bounds , so he can compasse them with bounds untill the day and night come to an end . Men can doe that to day , which they are so farre from being able to doe untill the end of dayes , that , possibly they cannot doe it the next day . The hand of man is continually shortning in regard of naturall strength or activity , and it seldome keepes long at the same length in regard of civil strength or Authority . As there are many things which man cannot nor ever could doe , so there are many things , which once a man could doe , but now he cannot . He is changed or the times are changed , eyther he hath not the same power in himselfe , or the same powers are not continued unto him . That man may be found shaking and trembling , who a while before ( as it is sayd of the Assyrian , Isa: 14.16 . ) made the earth to tremble , and did shake kingdomes , insomuch that all ( as 't is at the 10●h verse of the same Chapter ) shall speake and say unto him , Art thou also become weake as we , art thou become like unto us ? Thus we see the mightiest men cannot doe what they have done ; they who have compassed the rage and fury of men with bounds , can bound them no more , bat they breake in upon them like a wide breaking in of the Sea , and beare downe all before them . But the power of God knowes no abatings , nor his hand any shortnings , as he hath bounded both the natural and mysticall waters , so he can and will bound them and none shall hinder , untill the day and night come to an end . The Lord ( sayth David , Psal. 29.10 . ) sitteth upon the flood , yea the Lord sitteth king for ever . As if he had sayd , The Lord doth not onely sit upon ( that is , rule and governe ) the floods for a while , but he ruleth and governeth them alwayes , he sitteth upon them king for ever ; even untill day and night come to an end .

Thirdly ; note .

The waters shall never totally overflow the earth ; As God hath given them a bound , so such a bound as shall keepe them in compasse for ever ; And as we have an assurance in the power of God , that he can keepe or compasse the waters with bounds to the end of the world ; so also we have his promise and his faithfullnes engaged that he will maintaine those bankes and bounds , and keepe them in such repayre that the waters shall never prevaile over them ( Gen. 9.8 , 9 , 10 , 11. ) And God spake unto Noah and to his sons with him , saying , and I , behold , I establish my Covenant with you , and with your seed after you , &c. neyther shall all flesh be cut off any more by the waters of a flood , neyther shall there be any more a flood to destroy the earth . And as mankinde is under this promise of freedome from an universal deluge , so every godly man may rise up to this assurance , that no waters of any sort can wet so much as the sole of his foote , or the hemme of his garment , but as they have leave and commission from him , who hath compassed the waters with bonnds , untill the day and night come to an end .

JOB , CHAP. 26. Vers. 11 , 12.

The pillars of heaven tremble , and are astonished at his reproofe .

He divideth the Sea by his power , and by his understanding he smiteth through the proud .

JOB still proceedeth in the enumeration and illustration of the mighty works of God ; what he doth in the clouds , and what in the heavens , was shewed from the former context ; Here Job tells us what the Lord doth with the heavens ; He who made the heavens and stretched out the North over the empty place , can make these heavens totter in their place and tremble , when he pleaseth .

The pillars of heaven tremble , and are astonished at his reproofe .

There are three things to be enquired into for the opening of this verse .

First , What is meant by the pillars of heaven .

Secondly , How the pillars of heaven may be said to tremble , and be astonished .

Thirdly , What we are to understand by the reproofe of God , Columnae coeli , i. e. Angeli contremiscunt . Aquin : Angelos vocat columnas coeli , quia s●ilicet eorum officio adm●nistratur motus coelorum . Aquin : when he sayth , they are astonished at his reproofe .

The pillars of heaven tremble .

There are various opinions about these pillars ; first , many of the Latins hold , that these pillars of heaven are the Angells , by whose assistance ( say some Philosophers ) the motions of the heavenly bodyes with their orbes or spheares are guided and maintained . And doubtlesse as the Angels have great employments upon and about the earth , so also in and about the heavens , and therefore may ( not improperly ) be called the pillars of heaven ; in which sence also the Angels are called the powers of heaven , as some interpret ( Math: 24.29 . ) where Christ prophesieth , that immediatly after the tribulation of those dayes , the Sunne shall be darkened , and the Moone shall not give her light , the starrs shall fall from heaven , and the powers of heaven shall be shaken : Many of the antients interpret those powers of heaven by the Angels ; as if the Lord would doe such things in that great day , as should trouble and astonish not onely men on earth , but the Angels in heaven , who may be called the pillars of heaven , as some eminent men for parts and power are called the pillars of the earth ; And wee may suppose them pillars of heaven , not for the strength and sustainement of heaven , Stabilita●ē permanentē in natura angelorum intelligamus nemine Columnarum . Philip : but for the beauty and ornament of it . As we see many pillars in stately Pallaces , which are not placed there to beare up the weight of those buildings , but only to adorn & beautifie them . Or Angels may be called the pillars of heaven , because of the firmenes and stability of their owne nature , not as if they were any firmenes or establishment unto heaven .

Secondly , By these pillars of heaven are conceaved to be meant the high mountaines of the earth , which seeme to touch the heavens , according to sence , and so to sustaine and beare them up , as pillars ; but this opinion not being grounded upon any truth in nature , but onely upon a popular errour , ( though it be a truth that even these supposed pillars of heaven tremble at the reproofes of God ) I shall not insist at all upon this interpretalion .

Thirdly , These pillars of heaven say others are the ayre ; for as the lowest parts of the earth are called the foundations of the earth , because the foundation of a building is layd lowest , so the lower parts of heaven , the ayre ( which is sometimes called heaven , yea the firmament of heaven , Gen. 1.20 . ) may be called the pillar of heaven . 'T is true also that the Lord maketh dreadfull combustions by stormes and tempests in the ayre , insomuch that those pillars of heaven tremble , and are astonished at his reproofe . But I shall not give this neyther as Jobs meaning here .

Terra tota velut orbis totius fundamentum ac firmanentum . Merc : Fourthly , By the pillars of heaven , others understand ( not the ayre or the mountains ) but the whole body on globe of the earth . Thus David speakes ( 2 Sam. 22.8 . ) Then the earth shooke , and trembled , the foundations of heaven moved and shooke , because he was wroth ; where the foundations of heaven in the latter part of the verse , may be expounded by the earth in the former part of the verse . For if we consider the whole fabricke of the world together , then the earth seemes to be the foundation or pillar of heaven . And frequent experiences in all ages , especially in some parts of the world , have felt and reported the trembling of the earth . We commonly call it an Earth-quake ; and Philosophers teach us that the reason of it in nature is the strength of vapours included in and striving to make their way out of the bowels of the earth . And as this trembling of the earth hath a reason in nature , so it is often caused by speciall command from God , as a reproofe of the sinfullnes of man , or to awaken him from his sin ; yet ,

Fifthly , I rather conceive , that this phrase , The pillars of heaven , is used onely in a generall sense and not particularly intended eyther of Angels or mountains , of the ayre , or of the earth ; but that the pillars of heaven , are the strength of heaven : the strength of a building consists in the pillars that beare it up , take away the pillars , and it falls downe , as Sampson sayd to the lad that held him by the hand , suffer me that I may feele the pillars whereupon the house standeth , and when he had once moved them , the house fell ( Judg. 16.26.30 . ) so that when Job sayth , the pillars of heaven tremble , the meaning is , the greatest strength of or whatsoever is strongest in heaven , the heavens themselves with all their strength , Metaphorice haec dicuntur , non quod coelum columnas habeat quibus nitatur , sed quod in vehementiori orbis concussione videatur nobis perindè ac sinutent ejus columnae . Merc : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 contritus concussus fuit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stupēt denotat moram anamiin rei singularis consideratione ad eam cognoscendam & ae●imandam . Coc : tremble at the reproofes of God . So that this is onely a figurative and Rhetoricall expression , not that the heaven hath any materiall pillars by which it is supported , but because in those mighty concussions which God causeth in the world , it is as if the pillars or powers of heaven it selfe were shaken and did Trembleth and were astonished at the reproofe of God .

But how may these pillars ( whatsoever they are ) be sayd to tremble and be astonished ? I answer , 't is thus expressed in allusion to men who being severely reproved , menaced , and threatned , tremble , and are astonished . Here are two termes used ; first , they tremble , which word signifyeth ( as it were ) the pounding and shattering of the heavens to peices , or as if they were even ground to powder , or crumbled to dust . Secondly , They are astonished ; The original word imports not a light , sudden , transient astonishment , but an astonishment that stayeth , abideth , and taketh up the minde , or which draweth the minde to a deepe consideration of the matter presented , and thereupon to wonder and admiration . ( Isa: 29.9 . ) Stay your selves and wonder , that is , sit downe and consider this thing and wonder ; barely to wonder is not enough , you must sit downe , stay , and rest your selves to wonder , you must take your fill of wonder at this thing . But how can the heavens be astonished , which are not onely without understanding but without life ? I grant , that to be astonished is proper onely to rationall creatures , yet it is attributed to beasts metaphorically , yea and to things inanimate or without life and sense , as here , and Jer. 2.12 . to the heavens ; for as rejoycing is attributed to the heavens , and to the earth , to the mountaines , and to the valleys , all these are sayd to rejoyce , to sing ; so also astonishment , feare and trembling are attributed to heaven and earth . And as livelesse creatures are sayd to rejoyce , sing , and praise God when men doe it , so likewise they are sayd to tremble , when men tremble ; when God doth such things as affect men with astonishment , then also heaven and earth are spoken of as affected with astonishment .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 increpavit , objurgavit , reprehendit du●i●èr & cum potestate . Thirdly , What is meant by the reproofe of God , which causeth the pillars of heaven to shake and be astonished . The word signifies , a sore chiding , the severest reprehension , and that not a bare reproofe , but a reproofe with authority , and command , as a father or master reproveth his son or servant . Thus , when Joseph told his dreame , That the Sunne , Moone , and eleven Starrs made obeysance to him , Jacob his father rebuked him , and sayd unto him , What is this dreame that thou hast dreamed ? shall I and thy mother and thy brethren indeed come to bow downe our selves to thee to the earth ? And when Joshuah the high Priest stood before the Angel of the Lord and Satan at his right hand to resist him ( Zeph. 3.2 . ) The Lord said to Satan , the Lord rebuke thee ô Satan , even the Lord that hath chosen Hierusalem , rebuke thee . This rebuke had a threatening in it , and was spoken as with an angry countenance , in which there might be read displeasure , and indignation . The vulgar translates , not rebuke , but nod ; The pillars of heaven tremble at thy nod ; There is a reproofe in a nod , Pavent ad nutum ejus . Vulg: Sic illud poetae natu treme-facit Olympum . as it was sayd anciently , He made Olympus tremble with a nod of his head . A nod of the head may signifie a reproofe as well as a word of the mouth . There is a twofold reproofe ; first , verball or by words ; secondly , reall or by action and gesture . A verball reproofe may be reall , but every reall reproofe is not verball . Both God and man can act reproofes as well as speake them . And the word here used is applyed in Scripture not onely to verball , and voyce reproofes , but to reproofes given by gestures and by actions ; for as the holy lives of Godly men who walke exactly are a reproofe to the world though they speake not a word of reproofe , so the actings of God are reproofs , though he doth not speake . Thus David sayth , ( Psal. 9.5 . ) Thou hast rebuked the heathen , thou hast destroyed the wicked ; How did God rebuke the heathen ? even by destroying the wicked ; that act of thine hath been a reproofe to the heathen , and shewed them their folly . In the same sence 't is sayd againe ( Psal. 68.30 . ) Rebuke the company of speare men , the multitude of bulls with the calves of the people , till every one submit himselfe with peices of silver . The rebuke there prayed for upon that boysterous and bloody generation , was not a word but a worke of rebuke , that God would doe somewhat that might be a rebuke upon them , and a stop to them ; as if he had sayd , Seing this company of speare men , and multitude of the buls will not heare any of thy words , seing they are not capable eyther of reproofe , or counsell , therefore rebuke them by some extraordinary hand , and visible tokens of thy displeasure ( as it follows ) scatter the people that delight in war . Thus some understand it here that God giveth a reproofe to the heavens , not by a word spoken , but by his providentiall actings and wonderfull workings in the world .

Further , this reproofe is expounded by that which is indeed the voyce of God ( and so called in the 29th Psalme ) the Thunder ; which though it hath a naturall cause ( for which reason Atheists laugh at the simplicity of those who are led up to the thoughts of God , and to a reverentiall aw of his power at the hearing of it ) yet that doth not at all hinder but that God doth in a speciall manner dispose of it ( as he doth of all other naturall things ) when he pleaseth to serve his providence in the demonstrations of his wrath among the children of men . To which end we may say that God doth often send forth his voyce from the clouds , and chides from heaven in thunder . The voyce ( this reprooving voyce ) of the Lord is upon the waters ( that is , upon the waters which are above the firmament ) the God of glory thundereth , the Lord is upon many waters , the voyce of the Lord is powerfull , the voyce of the Lord is full of majesty , the voyce of the Lord breaketh the Cedars , hee breaketh the Cedars of Lebanon , the voyce of the Lord divideth the flames of fire , the voyce of the Lord shaketh the Wildernes , the Lord shaketh the Wildernes of Kades , &c. Thus the pillars of heaven , proper , and the pillars of heaven , in a figure , tremble at or are astonished at these loud reproofes .

Hence observe .

The greatest strength of the creature trembleth at the angry dispensations and appearances of God .

As the lifting up of the light of Gods countenance , puts joy into the heart more then corn & wine , the best things of this world , so the darkenes of Gods countenance puts more trouble and sorrow into our hearts , then gall and wormewood , the worst of the world can doe . David describes at large in what a kinde of hudle and hurry the world was in such a day ( Psal. 18.13 , 14 , 15. ) Then the earth shooke and trembled , the foundations also of the hils moved and were shaken because he was wroth . The Lord also thundered in the heavens , and the highest gave his voyce , hailestones and coales of fire , he sent out his arrows and scattered them , and he shot out lightnings , and discomfited them , then the channels of waters were seene , and the foundations of the world were discovered at thy rebuke O Lord , at the blast of the breath of thy nostrills . What David there spake of thunder , and lightning , and hayle-stones , hath been visibly effected for the destruction of the enemyes of the people of God , and for the deliverance of his children . The history of Joshuah gives us a famous instance at the 10th Chapter ; and though it be not recorded that David obtained victoryes by such immediate helpes from heaven , yet it is not improbable ( considering the tenour of this Psalme ) that he did . And we have a notable instance of a victory obtained by Thunder and lightning in the History of the Church , whence that Christian Legion of Souldiers who had earnestly prayed that God would appeare for their help , was called The Thundering Legion . But whether we expound this context in the Psalme literally and strictly , as expressing what God did for David in this kinde ; Or figuratively , as expressing onely thus much , that God did wonderfull things , in one kinde or other , in helping David against his enemyes , or whether we understand it mystically , of what God doth to and for the soules and spirituall estates of men , yet it holds forth in all the utter inability of man to beare up when the Lord shewes himselfe in any terrible demonstrations of his presence . Againe ( Psal. 104.32 . ) He looketh on the earth , and it trembleth , he toucheth the hills , and they smoake . There is a twofold looke of God ; First , there is the looke of Gods favour , and thus Saints often pray that God will looke downe from heaven upon them ; this looke is the releiving , yea the reviving of the soule ; secondly , there is a looke of displeasure , an angry , a frowning looke , when clouds and stormes are seene in the brow : Thus in the Psalme God is sayd to looke on the earth frowningly , childingly , and then it trembled , he toucheth the hills , and they smoak , that is , they are as all on-fire ; The natural hils smoake at Gods touch , and so doe the metaphoricall hills ; when God toucheth the great men of the earth they smoake , presently they fret and fume , till they breake out into a flame of rage , heating and vexing both themselves and all that are neere them . ( Isa: 50.2 . ) Behold , at my rebuke I dry up ( or I can dry up ) the Sea , I am as able to doe it now with a word of my mouth , as I once did it for the deliverance of your forefathers , ( Exo: 14.21.29 . ) I make ( or I can make when I will with my rebuke ) the rivers a wildernesse ( that is , as dry as a desert or wildernes useth to be ) their fish stinketh , because there is no water , and dyeth for thirst . What strange worke doth the rebuke of God make ? By that he drieth the sea , by that he maketh the river a wildernes : and as he doth this by the power of his reproofes upon the sea and rivers natural , so upon the sea and rivers mysticall . He can dry up those worldly helpes which seeme as inexhaustible as the sea , and as lasting and constant to us as a river which is fed with a continuall spring . And when any power riseth up against us as deepe and dangerous as the sea , as wel supplyed and seconded as a river , yet we need not feare for God can presently dry it up , and make us a passage over it , or through it . Yea they who are as well bottom'd and foundation'd as the earth , shall quickly feele the effects of his power ( Psal: 114.7 . ) Tremble thou earth at the presence of the Lord : at the presence of the God of Jacob. But some may say , if the earth trembleth at the presence of God , then the earth must alwayes tremble , for God is alwayes present ; or what is the presence of God there spoken of ? I answer , as there is a presence of God , that maketh all those that enjoy it to sing for joy ; In thy presence is fullnesse of joy , and at thy right hand are pleasures for evermore ( Psal. 16.11 . ) so there is a presence of God that is very terrible to the creature ; yea that presence of God which is comfortable to his people is terrible to his enemyes ; for when the Psalmist had sayd ( ver. 2. ) Judah was his Sanctuary , and Israel his dominion ; that is , a people sanctifyed to him , and governed and protected by him ; presently it followeth ; The sea saw it and fled , Jordan was driven backe ; The mountaines skipped like rams , and the litle hils like lambs . The Psalmist perceaving all things in such a trembling fit and confusion , seemes to wonder what the matter was , and therefore puts the question , What ayled thee , O thou sea , that thou fleddest , yea mountaines that ye skipped , & c ? And presently maketh answer , Tremble thou earth at the presence of the Lord ; As if he had sayd , the cause of all this terrour and trouble among the creatures , was nothing else but the presence of God . And if the very sence-lesse creatures were sencible of his wrathfull presence , how much more must man both be sencible of it , and stoop unto it . This the Lord insinuates by a cutting question ( Ezek. 22.14 . ) Can thy heart indure , or can thy hands be strong in the day that I shall deale with thee , I the Lord have spoken it , and will doe it . The Lord by his Prophet speakes there to a people that had a double strength ; they were strong hearted , and they were strong handed , they had much force or outward power , and they had much courage or inward power ; but neyther hand-strength , nor heart-strength , neyther force nor courage shall avayle you in that day ( saith the Lord ) that I shall deale with you after the dealings of an enemy in wrath and Judgement . God strengthens the hands of his servants and encourageth their hearts to endure his severest dealings with them . But when he commeth to deale severely with those who are rebellious and wicked , their hearts who are stoutest among them shall not be able to endure , nor can they strengthen their hands . They who have strengthned their hearts and hands most to commit sin , shall be least able to strengthen them for the bearing of the punishment of sin .

And hence by way of Coralary or inference consider .

First , If the pillars of heaven tremble before God , if pillars ( whose nature is to stand still ) move at the presence of God , what shall become of weake man , of man who is a worme ? if the pillars of heaven tremble at the reproofe of God , then certainly the pillars of the earth cannot stand fast at his reproofe . The pillars of heaven are the stro●gest pillars . When Jehu sent Letters to Samaria unto the rulers of Jezreel , advising them to set up one of the Sons of Ahab King and fight for him , the text saith ( 2 King . 10.4 . ) they were exceedingly affrayd , and sayd , Behold two Kings stood not before him , how then can we stand ? And thus may the strongest pillars on earth cry out with feare at the displeasure and reproofes of God , Behold the pillars of heaven tremble and are astonished at his reproofes , how then can we be established ? Some men are or are esteemed to be like James , Cephas , and John , pillars in the Church ( Gal. 2.9 . ) and others are pillars in States and Common-wealths ; So we may expound that of Hannah in her song ( 1 Sam. 2.8 . ) The pillars of the earth ( that is , earthly powers or Magistrates ) are the Lords , and he hath set the world upon them , for , indeed , the world would soone fall into confusion , and shatter to peices ( as to its civil capacity ) if the Lord had hot founded it upon pillars of Government and Magistracy , or set up Magistrates and Governours as the pillars of it . And yet how often have these pillars of the earth trembled ? how many of them have fallen and been broken at the rebukes of God ? There is a sort of pillars that shall never be moved ; How great an honour is it to be made such a pillar , and Christ hath taught us who shall be made such a one ( Rev: 3.12 . ) Him that overcometh will I make a pillar in the Temple of my God ; Such pillars shall not tremble , they shall not be astonished , when all the pillars of the world are cast downe with trembling and astonishment . David hath a strange expression ( Psal. 75.3 . ) The earth and all the inhabitants of it are dissolved , ( if so , whence was it that they were not utterly ruin'd and destroyed ; He answers ) I beare up the pillars of it . But how could David beare up the pillars of the earth , when all was dissolved ? he meanes it not of a natural but civill dissolution ; things were out of order , the bands and ligaments of government were sorely broken , men were divided into partyes and factions . Thus the earth , and inhabitants thereof were dissolved , which is the saddest condition a people can be in ; when it was thus , when there was such a rupture among the people , Then David the chiefe Governour ( under God ) laboured to heale the breaches , and to be a pillar to those shaking pillars ; He by his great wisedome , Justice , moderation , and faithfullnesse , bore up the bearers of the people , and supported their supporters , whether persons or things ; As if he had sayd , though there be much confusion in the earth , yet the Lord enables me to keepe things together , so that they fall not to the ground , and are not utterly ruined . It is a Great honour to be a pillar bearing up the building , but it is a greater honour to be a pillar bearing up the pillars ; All good Magistrates have the former honour , and all supreame Magistrates , if good , have the latter ; yet both these honours doe originally & primarily belong unto God ; who as he maketh the pillars of heaven tremble , so he can firmely setle ( and will while they willingly serve his ends and interests ) the pillars of the Earth , though but earthly pillars .

Secondly , Take this also by way of Corrolary from the text ; If the pillars of heaven tremble , and are astonished at the reproofe of God ; what shall we say of those men , or of the hardnesse of their hearts ?

First , Who , heare the reproofes of God dayly , yet tremble not . What ? doe the pillars of heaven tremble at the reproofe of God , and shall not men ! yet , thus more then bruitish are many men ; They heare reproofes , severe reproofes against sin , yet they tremble no more then the stones they stand upon , nor are moved any more then the seates they sit upon ; let God thunder , and lighten , and chide , and threaten , they are not stirred with it ; The pillars of heaven shall rise up in judgement against this dedolent and obdurate generation . The Prophet ( Jere : 36.24 . ) reports a sad story of this ; a threatening rolle was sent to Jehoiakim king of Judah , written from the mouth of Jeremiah by Barucke ; the King caused it to be read as he sate at the fire , and then ( whereas it might have been expected that he should be cut at the heart with Godly sorrow and contrition for his sin ) he cut it with the Pen-knife and cast it into the fire that was on the hearth untill all the roll was consumed in the fire that was on the hearth ; yet they were not afraid nor rent their garments , neither the king , or any of his servants that heard all these words ; as if it had bin sayd , what a wonderfull hardnesse was there upon the hearts of these men , that they could heare such words read , words so full of terrour , words cloathed with such reproofes , words which spake nothing but death , wrath , destruction , ruine , and desolation , yet notwithstanding all this they were not afraid , neither the King nor any of his servants regarded it . The heart of man is more hard then hardnesse it selfe , till God soften it , or breaketh it ; man moves not , he relents not , let God reprove , and thunder , let God doe what he will and say what he will , let God make ( as it were ) a hell upon the earth , and , in the greatest earnest , cast abroad his firebrands , arrows , and death , in the dreadfullest representations of wrath and judgement , yet man trembles not , nor is he any more astonished then if all this were spoken in jest .

Secondly , What shall we say of those who as they tremble not when they heare the reproofes of God , so they tremble not when they see his reproofes . When God makes his reproofes visible , and writes them in blood ; when he brings forth his reproofes in wofull effects ( For as all our mercyes and comforts are nothing else but the promises made visible ; so all the judgements which God brings upon the world , are nothing but his reproofes and threatnings made visible , when ( I say ) he brings forth his reproofes in wofull effects ) how desperately and indeed ( though it may seeme a contradiction ) how presumptuously are they hardned in sin , whose ey never affects their heart , who can see such reproofs of God yet never tremble . It is said in the Law of Moses that punishment should be openly executed upon the presumptuous sinner , ( Deut. 17.13 . ) that all the people should heare and feare , and doe no more presumptuously ; if all upon the hearing , should feare , and feare so as to doe so no more , how much more should all that see feare , and doe so no more ?

Thirdly , What shall we say of those who not onely heare and see the reproofes of God , but feele them also , and yet tremble not : when the rod is upon their backs , a sword in their bowels , judgements round about them , and death climbing up at their windowes , yet they are not astonished ; they are not onely word proofe , but judgement proofe : they are not sencible of what they feele , they are smiteen , yet not sicke , sorrow and griefe of heart toucheth them not , though they are smitten for their sins , and peirced with many sorrows . They are so farre from being troubled at the remembrance of former sins while they smart under present afflictions , that with wicked King Ahaz they sin yet more against God in the time of their affliction . They are so farre from turning as wisedome counselleth us ( Pro: 1.23 . ) at the verbal reproofes of God , or at the reproofes of his mouth , that they will not returne while he reproves them with his hand . Surely , at last the trembling pillars of heaven shall reprove them , who tremble not , nor are astonished at the reproofes of God .

Vers. 12. He divideth the sea by his power , and by his understanding he smiteth through the proud .

The generall scope and sense of this verse , is an illustration of the power and wisedome of God by a twofold effect ; first , by dividing and vexing the mighty waters of the sea with boystrous winds and stormes ; secondly , by stopping and appeasing them when they are in their highest rage and proudest fury , as if they were smitten to death .

First , He divideth the sea by his power .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 movit commovit volvit , per Antiphrasin quievit . The word which we render to divide , hath a twofold signification , in a contrariety , as is frequent in the Hebrew ; First , to move and roule , to stirre up , and trouble , as the waters and waves of the Sea are by the winds ; which doe so move and stirre them as that they seeme to divide and cut them asunder , and cause them to dash one against another , and so it is applicable to the Sea in a storme ; secondly , Virtute sedavit mare . Sept: Virtute ejus quiescit mare . Vatabl: it signifyes to quiet and appease , and so it is applicable to the Sea in a calme . The seventy render it , so here , He hath appeased the Sea by his power : and a learned Hebrician gives the same sence , By his power the Sea is quiet . And 't is indeed an act of the same power to quiet the Sea , to hush the winds , and command a calme , as to rayse stormes upon the sea , or to put the sea into a storme ; but I shall not prosecute that sense in this first part of the verse , because the latter part of it speakes rather of that poynt , as will appeare in the opening of it ; And so the whole verse giveth us a compleate description of the mighty power of God upon the mighty waters ; first , in causing their rage and fury ; secondly , in causing them to be still , and quiet . The exercise of which two powers cary a compleate Empire and Dominion over the Seas .

He divideth the sea .

There is a generall interpretation of the verse which I shall touch before I pitch upon that which I conceave most proper . This division of the Sea , and smiting through the proud , is supposed to be a description of Gods dealing with Pharaoh and his Aegyptians , when he brought the people of Israel out of Aegypt , at which time ( the History telleth us that ) he divided the sea by his power , and by his understanding he smote through the proud , or through Rahab . The division of the Sea is unquestionable ( Exod. 14.21 . ) And Moses stretched out his hand over the Sea , and the Lord caused the Sea to goe backe by a strong East-winde all that night , and made the Sea dry land , and the waters were divided . The latter part of the verse is as cleare in the plaine signification of it , to the same worke of providence , for then , By his understanding did God smite through the proud . And the word Rahab , which we translate proud , is often used in Scripture to signifie Aegypt . Thus ( Psal. 87.4 . ) I will make mention of Rahab and Babylon to them that know me , that is , of Aegypt and Babylon ; as if he had sayd , those places which have been the greatest enemyes to the people of God , shall desire to joyne with the people of God , Sion shall have converts from Aegypt and Babylon . And the reason why Aegypt is expressed in Scripture under this word , ariseth from both significations of it ; first , strength , for Aegypt was a very strong Nation , and therefore the Israelites were reproved for going to them for helpe , and relying upon their strength , which though great in it selfe , yet should be to them but a broken reed ; secondly , as it signifyeth pride , or the proud ; men are usually proud of strength , and Aegypt being a strong Nation , was also a very proud Nation ; yet this Aegypt , this Rahab , strong and proud , shall fall downe and humble her selfe before the Lord . And though now Aegyptians be strangers from the Common-wealth of Israel , yet of them it shall be sayd that they were borne ( by a second or new spirituall birth ) in Sion . We have the like sence of the word , and almost the same phrase of speech with this in Job ( Ps. 89.9 , 10. ) Thou rulest the raging of the sea , when the waves thereof arise thou stillest them ; then followeth in the next words , Thou hast broken Rahab as one that is slaine ( that is , Aegypt ) thou hast scattered thine enemies with thy strong arme . And againe ( Isa: 51.9 . ) Awake , awake ô arme of the Lord , put on strength ; The Psalmist sayth , Thou hast scattered thine enemies with thy strong arme ; the Prophet prayeth , Awake , awake ô arme of the Lord , As in the ancient dayes , in the generations of old , art thou not it , that hath cut Rahab , and wounded the Dragon , art not thou it which hath dryed the Sea ? &c. Which plainly hints the destruction of Pharaoh and his host in the red Sea . Job also seemes to ayme at that noble , and notable act of divine power , and understanding : And the words of the text ( as all must grant ) without any straine or trouble are applicable to it ; The onely difficulty lyeth in this , because it is not agreed upon by any Chronologers , who have searched strictly , and critically into those times , that Job lived after the departure of the people of Israel out of Egypt ; Haec accipere de decem plagis Egypti vix permittit aetas Jobi , quem mo●tuum put●n● eo anno quum I●aelitae eg●essi sunt ex Egypto . Drus : Non plaet haec referre ad divisionem maris rubri in Egypto Is●aelita ingratia quia ante illud ēpus , credimus fuisse J b & generalitèr potius loquitur de dei operibus . Merc : yea some affirme , that Job dyed that very yeare when the Israelites departed out of Egypt , and if so , then he could not make instance so many yeares before he dyed ( unless prophetically ) concerning that miraculous division of the red Sea , and the destruction of the Egyptians . Besides this , another argument is alledged to invalidate this interpretation ; because all along Job instanceth in the generall works of God , what he doth in the heavens , in the earth , in the ayre , and here in the Sea , so that it doth not seeme probable that Job should descend to the mention of that particular providence of God to the Israelites ; though that may serve for a glorious proofe & illustration of the poynt upon which Job hath so long insisted . The workes of God in ordering the workes of nature , beare the resemblance of his workes among the children of men ; His repressing the raging of the Sea , looketh like his repressing the rage of the wicked who are like the troubled Sea .

He divideth the Sea by his power .

We may take that act two wayes , eyther , first , as dividing is used in an ordinary sense , to cut out and part one thing or one peece of a thing from another . It is a great and powerfull worke of God , to divide the Sea , or the whole bulke of waters to severall parts of the world , and for the accommodation of severall Countries . At first the waters covered the whole earth , all was a great deepe , and the Spirit of God moved upon the face of the waters , ( Gen. 1.2 . ) Nothing was to be seene , or there was no face of any thing but water . And therefore as it is sayd ( Gen. 1.7 . ) that the Lord separated or divided the waters which were under the firmament from the waters which were above the firmament . So ( Gen. 1.9 . ) God said let the waters under the heavens be gathered together into one place , and let the dry land appeare , and it was so , and God called the dry land earth , and the gathering together of waters he called Sea . And as that Scripture in Genesis sheweth that the Sea is the Gathering together of waters ; so other Scriptures shew that the waters of the Sea are divided or run out in severall Divisions . The 104th Psalme is a continued meditation of the mighty power of God put forth both in creation and providence ; where the Psalmist having sayd of God ( v. 5. ) Who layd the foundations of the earth that it should not be removed for ever ; he addeth ( v. 6 , 7 , 8. ) Thou coverest it ( that is , the whole earth ) with the deepe as with a garment ; the waters stood above the mountaines , ( that is , the waters were higher then the highest mountaines . ) But what did God then ? at thy rebuke they fled , at the voyce of thy thunder they hasted away ( that is , when thou didst speake powerfully and strongly to them , as with the voyce of thunder ) they goe up by the mountaines , they goe downe by the valleys , unto the place which thou hast founded for them ; thou hast set them bounds that they may not passe over , that they returne not againe to cover the earth . As the waters are now put into one great vessel , so they are caryed out in severall great channels all the world over for the conveniency of trafficke , and for the more easie entercourse of nation with nation . Mr Broughton expounds his translation fully to this purpose ; Of a Generall water , he made many ; and he translates the latter part of the verse fully to that sence ; And by his wisedome he parted the maine water , or pride , that is , the proud Sea ; that threatneth to drowne the land . So that though the Sea be but one body of waters , yet it is divided into many members , and receaves different names , according to the differing names , whether of Islands or Continents , whose shoares it washeth .

Secondly , Others expound this division of the Sea , of the violent motion of the Sea . So , He divideth the Sea , is , he maketh the Sea rage , and waters rise up against waters , as persons or nations doe when they are divided among themselves . Sometimes the Sea is ( as if it were ) all of one peice , in union , and concord , all is calme and quiet ; by and by , the Lord divides the Sea , sets wave against wave , flood against flood , water against water , as if the Sea were broken into a thousand factions . It is sayd in that mysticall Scripture ( Dan: 7.2 . ) That the Prophet saw in his vision by night , and Behold the foure winds of heaven strove upon the great Sea ; That is , there were great troubles and commotions raysed in all parts of the world , which vexed , divided , and turmoyled the nations , even as the Sea is when boysterous winds , especially when all the winds are let out of prison to strive and contend with one another . Men make many fights at Sea , and God many times makes the Seas fight . Which fightings and dividings of the Sea , are a cleare embleme of all the divisions and fights , which arise among men , and are acted eyther at Land or Sea .

Hence note .

The divisions , stormes , and ragings of the Sea are by the power of God .

The Psalmist is much upon this , ( Psal. 107.23 , 24 , 25. ) They that goe downe to the Sea in ships , that doe busienes in great waters , these see the workes of the Lord in the deepe , for he commandeth and rayseth up the stormy winde , which lifted up the waves thereof , ( where note , they are lifted up by Gods command ) they mount up to the heaven , they goe downe againe to the depths , their soule is melted because of trouble . ( Jon : 1.4 . ) The Lord sent out a great winde into the Sea , and there was a mighty tempest in the Sea . ( Jere : 10.13 . ) God is said to bring the winde out of his treasure ( and Prov: 30.4 . ) To gather the winde in his fist . The winde is sent out , and the winde is gathered in , 't is treasured up , and 't is disbursed out by his owne appoyntment to serve his providences and designes towards men , both in mercy and in Judgement .

We may hence inferre , that As the Lord divideth the Sea , so the Earth .

When men are all of a minde , all as one man , he can sever and divide their spirits , and then cause them to dash against one another like the waves of a tempestuous Sea . The old world was of one minde , but the Lord came downe , and divided them , when he saw them united in that worke ( Gen. 11.6 . ) The people are one , and they have all one language , and this they begin to doe , and now nothing will be restrained from them which they have imagined to doe , so the Lord confounded their language , and scattered them abroad ; They were building a Babel to secure themselves against a second deluge , and to get them a name lest they should be scattered abroad upon the face of the whole earth . Therefore God brought their feares upon them , and scattered them . We lay our selves most open to that judgement , which we labour most to prevent in a sinfull way . As there are divisions among men which are their sin , so God sends divisions among men which are their punishment . And as God sends divisions among men for the punishment of some , so for the probation or tryall of others . Christ saith ( Math: 10.35 . I am come to set a man at variance against his father , and the daughter with her mother , and the daughter in law against her mother in law ; and a mans enemies shall be they of his owne house . Such divisions the Lord makes on the earth , that it may appeare how strongly and immoveably his faithfull ones are united unto him . As we are to ascribe our union , so our divisions to God ; it is he that ordereth all these things , though they flow from the corruption , pride , and selfeishnesse of men . When there are divisions and emulations among us , we shew our selves ( as the Apostle speakes , 1 Cor: 3.3 . ) and walke as men ; But God sheweth himselfe righteous , and acteth as God ; He divideth the Sea by his power , And by his understanding he smiteth through the proud .

The dividing of the Sea was ascribed to the power of God in the former part of the verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est ictu deprimere , ut quum paxillus ictu corpori solido imprimitur . and here his smiting through the proud is ascribed to his understanding . The word signifies to strike so , as to destroy , or kill , to strike dead . ( Isa: 30.26 . Numb : 24.8 . ) God striketh home when he striketh the proud .

But who or what are the proud ones , whom God smiteth through ? The word is Rahab , ( as was toucht before in the generall interpretation of the verse ) signifies two things ; first , strength , so some render it here ; By his understanding he smiteth through strength ; that is , those things which are strongest . The very weakenesse of God is stronger then man , and therefore there is nothing so strong , but God can quickly smite it through or destroy it . Secondly , it signifyeth pride , because men usually are proud of their strength ; whence that caution ( Jer. 9.23 . ) Let not the mighty man glory in his might . Any kinde of strength is apt to make man proud ; the strength of his estate , and purse , is a great temptation to pride ; strength of body , strength of parts , strength of wit and understanding ( which is the highest , and noblest naturall strength ) puts on to pride , yea ( so strange are the wayes and methods of temptation ) the very strength of grace or spirituall strength hath blowne up some with pride ; For though humility flow properly from the strength of grace , and the more grace the more humility , yet upon a presumption of the greatnesse and strength of their graces , some have been proud and high-minded , that is , they have not lived in such dependance upon Christ as they ought . Our strength lyes much in the sence of our weakenes , because , then we goe out of our selves to Christ for strength , that is the meaning of the Apostles confession , When I am weake , then am I strong ( 2 Cor. 12.10 . ) And they who are strong in themselves , must needs be weake , because the strength of God goeth out against them . And therefore it will not be unprofitable for us , before I come to the speciall explication of the proud here intended , to meditate upon and make use of this Scripture in the full latitude & compasse of the word . For whosoever he is that is proud , whether he be proud of his naturall or civill or supernaturall strength , let him looke to himselfe , God understandeth him , and by his understanding he will smite through the proud . The proud man is alwayes in danger of falling , though ( because of his pride ) he least of all men , eyther feareth or suspecteth a fall . How can they be safe against whom God hath declared himselfe an enemy . There 's no armour of proofe against the stroakes of God , if God smite as an enemy , he smiteth through , and so he alwayes smiteth the proud . Saul attempted more then once to smite David to the wall with his Javelin ; yet David avoyded his blow and got out of his furious presence ; But when God casteth his Javelin at the proud , they shall not escape a smiting through and nayling to the wall . By his understanding he smiteth through the proud .

But more distinctly , who is the proud in the text whom God smiteth through ?

First , Some say the Devill ; He indeed is the proud one , his pride was his fall from God , and God hath smitten him through for his pride .

Secondly , Others understand by the proud , the whale in the Sea ; Et scientia stratus est cetus . 70 i. e suo imperio subegit . thus the seventy translate , and by his knowledge he hath destroyed the Whale or Leviathan , of whom the Lord saith ( in the 41th Chapter of this booke , v. 34. ) He is a king over all the children of pride .

Intelligentia sia percussit Gigantus . Targ : Thirdly , The Chaldee paraphrase sayth , He hath smitten through the Giants . Which whether it be meant of the Whales who are Giants among the fishes of the Sea ; or of Giants who are like Whales at land , bigger and more formidable then the rest of men , the sence is the same ; both agreeing in this , that God can quickly destroy and subdue those who are greatest , strongest , and so proudest in this world . But leaving all these suppositions , I shall conclude ,

Fourthly , That by the proud , we are rather to understand the strong and mighty waves and waters of the Sea in their greatest hight and pride . This holdeth fayrest correspondence with the former part of the verse , He divideth the sea by his power , that is , Percutit , i. e. domat & compescit superbiam maris . Drus : Sua potentia sc●n●it mara , & intelligentia sua compescit ejus ferociam . Tygur : Cum deus tranquillat mare , percutere et ●onculcare videtur superbum Pined : He rayseth stormes , and so divides the waters , and when the Sea is in its greatest rage , then by his understanding he smiteth through the proud , the proud waves , aad so maketh a calme ; The sea in it selfe , especially in its swellings and stormings is a proud creature ; and that title or epethite of pride is often given to it : we reade ( Psal: 124.5 . ) of proud waters , and ( Job 38.11 . ) of the proud waves , at the 13th verse of the Epistle of Jude , we reade , of raging waves of the sea , and ( Luke 21.25 . ) of roring waves of the sea . The Prophet ( Jer: 12.5 . ) speaketh of the swelling of Jordan ; so that when Job sayth , by his understanding he smiteth through the proud ; we may clearely interpret him of the sea-waves , then which nothing in appearance is more proud and swelling ; and therefore when God allayeth and guideth the high-growne waves of the Sea , he may well be sayd , to smite through the proud .

Hence note .

God knoweth how to bring downe the Sea in its greatest rage and pride .

God doth it by his understanding , as wel as by his power ; As God hath power enough to divide the Sea , and make it stormy , so he hath understanding enough to calme and quiet it . We read ( Math: 8.23 , 24 , 25 , 26 , 27. ) That Christ being entred into a ship with his Disciples , a great tempest arose , insomuch that the ship was covered with the waves , but he was asleepe . And his Disciples came to him and awoke him , saying , Lord save us we perish . And he saith unto them , why are ye fearefull , O ye of little faith ? then he arose and rebuked the winds and the Sea , and there was a great calme . This is a plaine exemplification and exposition of Jobs assertion , by his understanding he smiteth through the proud ; When the Sea was as furious as a mad man , who hath lost his reason , and will heare none , yet then Christ by his divine power and wisedome made it as obedient as they who have and act most reason are , when they heare the most rational and pressing perswasions , or ( we may say ) that he husht the Sea as a mother doth her crying childe , and rock't it into a sleepe ; yea he doth not onely calme the Sea , but kill it , or strike it dead ( as the word of the text imports . ) There is a particular sea which is called The Dead Sea , But God can make all the seas Dead Seas , and then he delights most to doe it , when they threaten to swallow up all living .

This may be a great support to us among the stormes which we meete with here at land . When men and nations are divided and raging against one another , God can quiet them ; It is an easie matter to make divisions among men , but it calls for much holy skill and wisedome , even the wisedome of God , to heale and soder them . And when the spirits of men are proudest and lifted up like the high waves of the sea , then usually t is Gods time to appeare and strike them through At his word ( as the Prophet speakes , Isa: 11.13 . ) The envy of Ephraim shall depart , and the adversaries of Judah shall be cut off , Ephraim shall not envy Judah , and Judah shall not vexe Ephraim . Whence is it that Ephraim envyeth Judah ? whence is it that Judah vexeth Ephraim ? is it not from their pride ? saith not Solomon ( Pro: 13.10 . ) By pride commeth contention . How then shall the contention between Ephraim and Judah cease , but by striking through their pride ? When there is lesse pride among men , there will be more peace , and God will smite the proudest rather then his people shall not have peace . As the Jewes were divided among themselves , so likewise were the Jewes and Gentiles , Till Christ reconciling both to God in one body by the Crosse , did slay enmity thereby ( Eph: 2.16 . ) And how did he slay their their enmity , even by smiting through their pride , and humbling their spirits under his owne crosse or sufferings , by which , and the throane of Grace , they were at once reconciled to God , and one to another .

Secondly , That God who can appease the rage of the proud seas , can also appease or destroy the rage of the proudest men who oppose his people . So some understand that , ( Zech: 10.11 . ) where we have a prophesie of bringing the children of Israel out of Egypt and Assyria into their owne land ; And he shall passe through the sea with affliction , and he shall smite through the waves in the sea , and all the deeps of the river shall dry up ; that is , Christ the deliverer of his people , shall passe through the nations who are like the red Sea , standing in the way of his peoples returne , and he will afflict them , or bring much affliction upon them , and he will smite those who like proud waves shall threaten to swallow them up ; so that the deepes of the river , even those hindrances , which it was thought could never be removed , shall dry up at his command or rebuke , and the pride of Assyria shall be brought downe , and the scepter of Egypt shall depart away , that is , they who shall then be to the people of God , as Egypt and Assyria were of old , hard Taske-masters and leaders of them into Captivity , shall be subdued and removed , when they are proudest and in their greatest power . 'T is matter of strong consolation to all the faithfull , that they serve a God who is able to reconcile the divided spirits of his own people one to another , and cause all their envy to depart from them ; who is able also to reconcile their greatest adversaryes to them , and eyther to stay their enmity , or to slay them as enemyes .

Thirdly , 'T is matter of comfort to the people of God . For he who can appease the rage of the Sea , can also appease the rage of Satan , and smite through the proud waves of his Temptations . Satan goeth about continually to raise stormes , and vex poore soules ; O the rage of temptation that many poore soules are under , how doe the billowes of it rise like a violent sea , wave after wave , gust after gust . As God himselfe rayseth stormes of temptation against a poore soule ( thus David spake in his owne case , Psal. 42.7 . Deepe calleth unto deepe at the noyse of thy water-spouts : all thy waves and thy billowes are gone over me ) which yet in due time he will appease ; so when Satan by his leave or command , direction or permission rayseth stormes of temptation , which he hath no mind to allay but rather to encrease and double dayly more and more , yet O wearyed and weather-beaten soule , be of good cheere , the Lord can smite through the proud enemy Satan , with all his floods , and waves of temptation , and make a calme .

Lastly , Let them also remember this and be comforted who finde proud waves , proud lusts , and corruptions , stirring and raging like a Sea within them . For that which is said by the Prophet of the wicked , is true in part of the righteous , and sometimes it is in a very great measure fullfilled in them ( The wicked are like the troubled Sea when it cannot rest , ( Isa: 57.20 . ) that is , they are like the Sea in a storme which is so , not onely because of the unquietnesse of their spirits about the providences and dealings of God with them , but because their violent lusts hurry them this way and that way as the sea is toyled and tossed by the windes , this ( I say ) is true also in part of Saints ) some more , some lesse are like a troubled Sea , yea they have a Sea of sinfull lusts within them , which the Lord is pleased sometimes to divide and stirre up ; their corruptions storme and bluster , and Satan labours to make them bluster more & more . We dayly heare the complaints and cryes of soules , thus tossed , comming to Christ , as his Disciples once did , and crying to him , Master save us we perish ; we feare we shall be over-whelmed and drowned in this Blacke Sea of our corruptions . To such Christ saith , O ye of little faith , wherefore do ye thus feare , cannot I smite through the proud , the proud waves of your hearts . Is unbeliefe the proud wave , that ye feare will swallow you up ? Christ can give you such an encrease of faith as shall swallow up your unbeliefe ; is pride it selfe the proud wave that is like to overwhelme you ? Christ who smiteth through the proud in Judgement , will also smite through thy pride in mercy . It is a great act of Grace in man to desire God to strike through his pride , and it is a great act of mercy to man when God doth so . The more God smiteth our sins , the more he declares his love to and his care of our soules . The remainders of pride in the Saints shall be smitten through ; but sinners who remaine in their pride shall be smitten through themselves . God whose power and understanding are made known by smiting through the proud waves of the Sea , will at last make his Justice and his holynes knowne by smiting through the proud hearts of men , or rather men of proud hearts . Proud men strike at God , yea kicke against him , no wonder then if he strike and kicke them . All the sufferings of Christ are wrapt up under that one word , His humiliation , implying that as he was smitten for all our sins , so most of all for our pride . That man whose pride is not smitten to death or mortifyed by the death of Christ , shall surely be smitten to death , even to eternall death for his pride . As God understandeth thoroughly who are proud , so by his understanding he will smite through the proud .

JOB , CHAP. 26. Vers. 13 , 14.

By his Spirit he hath garnished the heavens : his hand hath formed the crooked Serpent .

Lo , these are parts of his wayes , but how little a portion is heard of him ? but the thunder of his power who can understand ?

JOB hath given us a particular of many illustrious works of God , what he doth in the depths below , Et ut in opere ipsius pulcherrimo desinam hic ille est , qui coelos illa enarrabili pulchritudine exornavit , & spherae illae suis giris undique coelos serpētium instar percurrētes sunt opus manibus ipsius tornatum . Bez : and what in the hights above ; in this verse he gives another instance , and that a very choyce one , upon the same subject . As if he had sayd ; After all this large discourse which I have made of the workes of God , I will conclude with that which is the most remarkeable peice of them all . This is he who hath adorn'd the heavens with that unutterable beauty wherewith they shine , and the spheares which wind and turne round about the heavens like Serpents , are smoothed and polished by his hand .

Vers. 13. By his Spirit he hath garnished the heavens .

The Spirit of God is taken two wayes in Scripture . First , q. d. visua & voluntate , ut nomen spiritus saepius in scriptura usurpatur ; sed malo ipsum dei spiritum almum accipere , quo omnia deus fecit . Merc : for the power of God . Secondly , and so here for God , the power as distinct from the Father and the Son ; By whom God wrought all things in the creation of the world ( Gen: 1.2 . ) The Earth was without forme and voyd , and darkenes was upon the face of the deepe , and the Spirit of God moved upon the face of the waters . It is a rule in Divinity , That the external workes of the Trinity are undevided ; and so the Three Persons concurred in the making of the world . God the Father created , and is called Father in Scripture , not onely in relation to the Eternall ineffable Generation of God the Son , but also in reference to the production of the creature . God the Son , or the Eternal Word created , ( Joh. 1.1 , 2 , 3. ) In the beginning was the word , and the word was with God , and the word was God ; All things were made by him , and without him was nothing made that was made . God the Spirit or Holy-Ghost , he likewise created , and He onely is mentioned by Moses distinctly , or by name , as the Agent in the original constitution of all things . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non simplicem motionem denotat sed qualem columba perficit cum evis ad excludendum pullos incubat . Rab : Selom : Verbum ●ranslatum ab avibus pullitiei suae incubantibus . Jun. And the Hebrew word ( rendred in our translatiō moved , the Spirit of God moved upon the face of the waters ) by which the Agency of the Spirit in that Great worke is expressed , caryeth in it a very accurate significancy of that formative vertue or power which the Spirit put forth about it . For it is a metaphor taken from birds who sit upon their eggs to hatch and bring forth their young ones ; and so importeth the effectual working of the Spirit , whereby that confused masse or heape was drawne out and formed up into those severall creatures specifyed by Moses in the Historie of the Creation ; Among which we find the Garnishing of the heavens , spoken of here by Job , is reported by Moses for the worke of the fourth day . Further , we may consider the heavens ; first , in their matter and being ; secondly , in their beauty and ornaments ; Job speakes of the latter .

By his Spirit he hath garnished the heavens .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 adornavit , decoravit , pulchrè fecit . God hath not onely created , but pollished , and ( as it were ) painted or embroydered the heavens . The originall word implyeth the making of them beautifull , contentfull , and pleasant unto the eye ; this is the Lords worke . And therefore as the whole world because of the excellent order and beauty of it is exprest in the Greeke by a word that signifies beautifull , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . so some parts of the world have a speciall beauty and lustre put upon them beyond the rest . The heavens are not like a plaine garment ( as we say ) without welt or guard ; but they are laced and trimmed , they are enamel'd and spangled , they glister and sparkle in our eyes with rayes and beames of light . By his Spirit he hath garnished the heavens .

If it be asked , what is this garnishing of the heavens ? I answer , the setting or placing in of those excellent lights , Sunne , Moone and Starres in the heavens , are the garnishing of them . Light is beautifull , and the more light any thing hath , the more beauty it hath . Precious stones have much light in them ; those lights the Starres are as so many stones of beauty and glory set or moving in the heavens . Light as diffused and shed abroad in the ayre is exceeding delightfull and beautifull , but light as it is contracted and drawne together into the Sunne , Moone , and Starres , is farre more beautifull ; light in the ayre pleaseth the eye , but light in the Sunne conquers and dazzel's the eye by the excessive beauty and brightnesse of it . In the first day of the Creation God sayd ; Let there be light , and there was light ; but in the fourth day he sayd , let there be lights , that is , let there be severall vessells , to receave , hold , and containe light , and then to issue it out among the inhabitants of the earth ( Gen. 1.14 . ) And God sayd , let there be lights in the firmament of the heaven , to divide the day from the night : and let them be for signes , and for seasons , and for dayes , and for yeares , and let them be for lights in the firmament of the heaven , to give light upon the earth ; and it was so . And God made two great lights , the greater light to rule the day , and the lesser light to rule the night ; he made the starres also ; and God set them in the firmament of the heaven , to give light upon the earth . God in Creation did with the light , as he did with the waters , which being made were divided , the waters above the firmament were divided from the waters under the firmament , and the waters under the heaven he gathered together into one place ( Gen. 1.9 . ) God prepared a certaine great vessell into which the waters were called and gathered that they should not spread over the earth , as they did at first , which gathering together of the waters God called Seas ( Gen. 1.10 . ) Thus the light which was spread and scattered through the ayre over all the earth , God gathered into severall vessells , Pulchritudo es ornamenta coelorū stellae sunt ; sicut terrae animantia et plantae . Sanct: and the gathering together of light he called Sunne , Moone , & Starrs , which are ( as Job here calleth them ) the garnishing of the heavens .

Moses epitomiseth or briefly summs up his larger narrative of the Creation in these words ( Gen: 2.1 . ) Thus the heavens and the earth were finished and all the host of them , that is , they were finished not onely as to their essentials , but ornamentalls ; not only was the foundation layd , the walls and pillars , the beames and rafters of that goodly structure set up and perfected , but all the furniture of it was brought in , and the beautyes of it compleated . Now , as gemms , minerals , plants , trees , and all living creatures are the Garnishing of the Earth and the host of God there , so the Sunne , Moone , and Starrs , are the garnishing of heaven , and the host of God there . David speaketh of these distinctly ( Psal. 33.6 . ) By the word of the Lord were the heavens made : and all the host of them , by the breath of his mouth . All creatures whether placed in heaven or earth , are for their number , their strength , their order , their readynes at a call or command , the host of God . Earthly Princes shew their power in their hosts and armyes ; of what power God is both his acts and his hosts aboundantly declare . And as these creatures are the armyes or host of God in heaven and earth , so they are the Adornings and Garnishings of heaven and earth . Job in this place speaketh onely of the former , By his Spirit he hath Garnished the Heavens .

Onely here take notice , that some expound the word Spirit , for the winde which bloweth in the ayre , and so render the text thus ; By his winde hee garnisheth the heavens ; As if this were Jobs meaning , that God sending forth the windes dispelleth and scattereth those clouds , foggs , and mists , which often cover the face of the heavens , and hinder our beholding their glory and garnishings . According to this interpretation the garnishing of the heavens is nothing else but the removing of that which obscureth the Garnishing of them . And it is true , that when the heavens are maskt over with clouds and darknesse , God by the winds cleareth the ayre , and so reneweth the face of those heavenly bodyes . But I passe by this , and shall onely insist upon the former exposition of these words , as being more sutable with Jobs scope , and more expressive of the power and Glory of God , in the great things which he hath wrought for us .

By his Spirit hee garnisheth the heavens .

Hence learne .

First , We ought joyntly to acknowledge and give glory to the Father , Son , and Spirit , in the worke of Creation .

Solomon in his advice to the young man sayth ( Eccl: 12.1 . ) Remember thy creators in the dayes of thy youth ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 creatorum tuorum Myster●um Sanctae Trinitatis . Pisc : Wee translate in the singular number , creator , but the Hebrew is plural , Creators ; intimating the mystery of the Holy Trinity ; as Moses also is conceaved to doe in that plural expression ( Gen: 1.26 . ) And God sayd , let us make man in our image after our likenes . And though this be added in a way of Eminency , when the particular creation of man is set downe , yet we are to understand it so generally of the whole worke of Creation ; and as of the worke of Creation , so of all other divine workes towards the creature . Redemption is the worke of the Father and of the Spirit as wel as of the Son ; and sanctification is the worke of the Father and of the Son as wel as of the Spirit . The three persons worke together , onely they have a distinct manner of working , according to which each worke is chiefely attributed to that person : and so creation is specially appropriated to the Father , Redemption to the Son , and Sanctification to the Holy Ghost . Seing then all Three worke together in all things towards us , All three ought to be equally and eternally honoured , worshipped , loved and obeyed by us . By his Spirit he hath garnished the Heavens .

Secondly , Observe .

The heavens are full of beauty , God hath not onely made them , but adorn'd them .

What a rich and Royall Canopy hath God hung over the heads of poore wormes , dust and ashes . God did not thinke it enough to give us a house , unlesse he gave us also a pleasant house , he was not satisfied in setting up a large fabricke for us , unlesse he also furnished and garnished it for us . God hath made the world not onely usefull but contentfull to us , he hath fitted it not onely for our necessity but delight . The earth is beautifull , but the heavens exceed in beauty . The heavens are the Ceiling of our house , and the Starres are like Golden studs and sparkling Diamonds in that Ceiling . We may inferre three things from the Garnishing of these heavens .

First , If the heavens which we see are so glorious , what are the heavens which no eye hath seene . If God hath thus discernably adorned the first and second heavens ; how unconceaveable are the ornaments of the third heavens ? If nature hath so much beauty in it , how be●utifull a thing is Glory ? If God hath prepared such heavens , as our eyes see , for those who hate him , then surely eye hath not seene , eare hath not heard , nor hath it entred into the heart of man to understand what those heavens are which God hath prepared for them and for them alone , who love him . The light of these visible heavens is but darkenes to that inheritance of the Saints in light . The Moone-light ( if I may so speake ) of that state , shall be better and more illustrious , then the Sun-light of this , and the light of the Sunne shall be sevenfold , as the light of seven dayes , in that Great day when the Lord shall perfectly bind up All the breaches of his people , and heale the stroake of their wound . God , who by his Spirit hath garnished these heavens , will be himselfe , with his Son and Spirit , the eternal Garnishing of those heavens .

Secondly , Seing God hath been so bountifull and munificent , as to Garnish the heavens for us , even for us , by his Spirit ; seing he hath provided such a house for the comfort of our lives here , who never deserved the meanest cottage ; how should we pray that he would Garnish our soules by the Spirit , as a heaven for himselfe to dwell in : or as the Apostle speakes ( Eph. 2.22 . ) That we may be builded for an habitation of God through the Spirit . God hath two houses , an upper house , and a lower house ; The heaven of heavens is his upper house , and the heaven of an holy and humble heart is his lower . God is every where , but he dwelleth no where but in a heaven ; He dwelleth not in the heart of any man , till that be made a heaven , and that a heaven Garnished by the Spirit . As the Sunne Moone and Starres are the garnishing of the naturall heaven , so holy knowledge and the graces , faith , hope and love , are the Garnishing of those spirituall heavens , the hearts of the sons of men . And untill their hearts be thus garnished , they are not an heaven for God , but a hell or habitation for the devill ; and he puts furniture and garnishings into them sutable to himselfe , and fitting his owne entertainement . We read in the Gospel ( Math: 12.43 , 44. ) That , when the uncleane Spirit is gone out of a man , he walketh through dry places , seeking rest and findeth none ; Then he saith , I will returne into my house from whence I came out ; and when he is come , he findeth it empty swept and garnished . Lusts and corruptions , unbeliefe , pride ; wrath , envy , these are the Garnishings of Satans house . And as he delighteth most to dwel there where he findeth most of these Garnishings ; so God delighteth most to dwel in that soule which is most Garnished with grace . Then pray , and pray earnestly , that God who hath garnished the heavens by his Spirit for our use , would also garnish our hearts by his Spirit , for his owne use .

Thirdly , As this should provoke us to pray that our hearts may be garnished as a house of delight , that God may dwel in us ; So it should provoke us to garnish our lives , that God may be honoured by us . And as God hath not onely made a good world for us , as to the matter , but made it pleasant , and adorn'd it for us : so we should strive not onely to doe that which is good for the matter , but to put ornaments upon it , and make it pleasant to our utmost in the eyes of God . We should garnish our workes as God hath garnished his ; God hath ( as it were ) polisht and engraven his workes for us by exquisite art and skill , so that the workmanship is better then the matter ; and shall we satisfie our selves , if we doe that which is good for the matter , though we bestow no cost , no holy skill and workmanship upon it ? shall we serve God onely with plaine worke , when we see how curious and elaborate his workes are ? I grant , plaine worke is best , and most pleasing to God , as plainenes is opposed to hypocrisie ; but plaine worke is not best as plainenes is opposed to exactnes . God loves to see some lace and trimming ( in sincerity ) upon what we doe ; that is , it pleaseth him , when he seeth that we do our best , and that we not onely doe good , but garnish ( to his prayse ) the good we doe ; he would have us not onely walke in the truth , but honour the truth by our walkings ; He would have us not onely obey the doctrine , but ( as the Apostle speakes , Tit: 2.10 . ) Adorne the doctrine of God our Saviour in all things , or ( to use Jobs language ) Garnish it , as he by his Spirit hath garnished the heavens .

And his hand hath formed the crooked Serpent .

His hand , that is , his power ; hands are ascribed to God in a figure , or in allusion to men , who doe all their externall workes by their hands . The hand is a noble and most serviceable Organ or Instrument , and therefore the Great things which God hath done , especially the heavens , are called the worke of his hands , and his handy-worke ( Psal. 19.1 . ) yea the heavens are called the worke of his fingers ( Psal. 8.3 . ) Which notes ( I conceave ) the exactnes and curiosity of the worke , for such are those things which are wrought by the fingers . God being a Spirit invisible and incorporal , hath no formal hands , but he hath a vertuall hand . That Executive power by which he performeth and bringeth about his will in every thing is his hand . This hand Hath formed the crooked Serpent .

There are severall opinions about this crooked Serpent , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Serpentem vectem . Pagn : Serpentem fugacem . Mont : Serpentem oblongum . Jun: who or what it should be that Job here meaneth . The Hebrew is , The Sepent the barre , That is , The serpent which is like a barre or bolt of iron . Some render the flying or running serpent , because as the bolt or barre of a doore runneth from side to side , so that from place to place , Mr Broughton translates , the long serpent . But what is this serpent ? Divers interpretens connect the sence of these words with the former part of the verse , and so place this crooked serpent in the heavens , as belonging to the Garnishing of them , or as if Job were giving a particular instance of what God hath done towards the garnishing of the heavens ; His hand hath formed the crooked serpent . By which they understand the coelestiall circles or spheares which are wrapt and involved one within another , as a serpent wrappeth or twineth himselfe in several rounds .

Another following the same sence expoundeth it of that which Astronomers call the milkey way , which is a beauty in heaven ; It being ( as it were ) the coalition of a number of little starrs , Vatablus viam lacteam intelligit . which because they looke white and milkish , are therefore called the milkey way ; Which also hath somewhat of the forme of a serpent , as is evident to the eye of any diligent observer .

A third , keeping still to that sence , expoundeth it yet more particularly of that speciall constellation in the heavens knowne among Astronomers by the name of the dragon or serpent ; Which is supposed to be spoken of here by Job synecdochically , putting a part for the whole , or one for all the other Constellations with which the heavens are garnished ; As if it had been sayd , His hand hath formed the crooked serpent , that is , all the Starres in their severall shapes and configurations , among which one representeth the forme of a Lion , another of a Beare , another of a Ram , and among many others one appeareth in the forme of a Dragon or Crooked Serpent , shooting himselfe forth or forward like the bolt of a doore .

I finde a fourth sort , who though they keepe the crooked serpent of the Text still in the heavens , yet they bring it downe to a lower heaven , that is , from the starry heaven , or from that heaven which is the Subject of the Starres to the ayery heaven , which is the subject or shop in which the meteors , of all sorts , are bred and formed , and among them there is a meteor called by Naturalists , the flying serpent . As if the meaning of these words , His hand hath formed the crooked serpent , Draco volans . were this ; God hath wrought and formed by his power & wisdome all those fiery meteors that are often seene as it were flying and shooting in the ayre , to the wonder of many , and the astonishment of not a few . There are the treasures of the snow and of the hayle , there God prepareth a way for the lightning of the thunder ( Job . 38.22.25 . ) Some learned interpreters insist much upon this Exposition , placing the crooked serpent in the heavens , eyther the upper or lower , as hath been shewed under foure distinct titles : nor can it be denyed , but that the hand of God hath wrought all these things , much lesse can it be denyed that the working of these things is a great argument and demonstration of the power and wisedome of God , which is the purpose of Job in this place ; therefore I shall not totally lay it aside . Neyther yet will I leave it with the reader as the speciall meaning of this place , for this reason , because I much doubt , whether those poeticall phancyes in giving such fictitious names to the Starres of heaven , as , The Lion , the Beare , the Bull , the Dragon , the Serpent , &c. of which Philosophers and Astronomers have made use , were at all borne , or ever so much as heard of in those elder times in which and before which Job lived . For though both in the 9th Chapter of this booke ( v. 9. ) as also in the 38th Chapter ( v. 21 , 22. ) many Names are given to the Starres , which both the Greeke and Latine translaters , and we following them in the English , render by those poeticall names , yet The Original Hebrew words beare no allusion at all to those phancyes . As for instance , The Hebrew word which we render Arcturus ( Chap: 9.9 . ) hath nothing at all in it signifying , The Tayle of a Beare . But here in this text , the word properly signifyeth a crooked serpent ; and therefore to place it in the heavens as a Starre , when as in the times when this was written , there is so little , if any probability at all , that any such apprehensions were taken up by any , or any such allusive names given to the Starres , seemes to me somewhat improper .

There is another veine of interpretation carrying the sence of these words , His hand hath formed the crooked serpent , to quite another poynt ; for 't is conceaved by the Authors of this opinion , that as Job gave instance before in the workes of God above , his highest workes in nature , the garnishing of the heavens ; so hee now giveth instance in his workes below , or in his lowest workes . This general interpretation is delivered two wayes distinctly .

First , That as God hath garnished the heavens , so he hath made and now governeth hel too , His hand hath formed the crocked serpent , that is , the Devill : That which favoureth this opinion , and hath possibly cast the thoughts of many upon it , is , that in Scripture the devil is often called a serpent , yea a crooked serpent , and that he acted a serpent as his instrument in the first temptation ( Gen. 3.1 . ) Now the serpent was more subtile then any of the beasts of the feild , which the Lord God had made , and he sayd unto the woman , that is , The Devill in or by the Serpent sayd unto her , &c. He hath wel deserved to be called a Serpent who acted his first malice against mankinde by the helpe of a Serpent ; And for his thus early making use of a Serpent , he is called not only a serpent , but , that old Serpent , ( Rev. 12.9 . ) The great Dragon was cast out , that old Serpent , called the Devill , and Satan , which deceiveth the whole world : he was cast out into the earth , and his Angells were cast out with him . The hand of God hath formed this crooked serpent . To cleare which some interpret the former part of the verse in , complyance with this sence , for the good Angells , thus ; By his Spirit he hath Garnished the heavens ;

Spiritus ejus ornavit coelos Vulg:

i. e. coelestes spiritus ornamētis , scilicet spiritualium denorum . Aquin : Et obstetricante manu ejus eductus est coleber tortuosus . Vulg:

that is , he hath bestowed excellent gifts upon the Angels , who are the great ornament of heaven , and may tropically be called heaven , as men are called earth . And as holy , wise , just , and faithfull men , are the ornaments , and garnishings of the earth , so the holy Angels are the garnishings of heaven , they having such mighty power and excellent gifts . Now ( saith this interpretation ) as God garnished the heavens with good Angels , so he brought forth the crooked serpent the Devill , by his working power . Not as if they , who stand up for this exposition , did affirme that God did make the Devill by his immediate hand , as he did the good Angels and the rest of the Creatures ; for when God saw every thing that he had made , behold it was very good , and therefore the crooked-serpent as taken under this Notion for the Devill ( who is the Evill one ) could not be of his making . Therefore though the Devill according to his original or general nature , as an Angel was formed of God ; yet the crookednes of his nature as wel as of his wayes , which properly and formally denominate him a Devill was of himselfe , he having turned away from God , and defiled that state , by the freedom of his own will , in which he was created pure , and had society with his fellow-Angels , Eduxit deus diabolum è medio Angelorum . Aquin : till God for his sin did ( as it were ) pull him and his Adhaerents from the midst of them ; and as the Apostle Jude saith ( v. 6. ) Hath reserved them ( together ) in chaines of darknesse unto the judgement of the great day . But I conceave that Job is not here speaking of an Allegoricall or Metaphoricall serpent , such a one as the Devill is , but of a reall and proper one ; And therefore I lay by this exposition as unsutable to the text in hand .

And conclude , that Job having in the former part of the verse set forth the power and wisedome of God in garnishing the heavens , his meditation descendeth in this latter part of it , though not so low as hel , yet as low as the waters , especially the waters of the Sea , and there sheweth us the hand of God at worke both in making and destroying , in forming and wounding the crooked serpent . For the Hebrew word which we render , hath formed , signifyes also to wound , and so we translate it ( Isa: 51.9 . ) Awake , awake , O arme of the Lord , &c. art not thou it which hath cut Rahab , and wounded the Dragon ? yea it is so translated by some in this text of Job , His hand hath wounded the crooked serpent . Which cometh neere that of the Prophet according to the bare literal reading ( Isa: 27.1 . ) In that day the Lord with his sore and great and strong sword shall punish Leviathan ; the peircing ( or as we put in the Margin , the crossing like a bar ) serpent , even Leviathan that crooked serpent , and he shall slay the Dragon that is in the Sea . Where we may note by the way that our translaters render those very original words a peircing serpent in this text of Isayah , which they render a crooked serpent in Job ; and , I conceave , it is better translated , peircing ( for so bolts or barrs are rather ) then crooked , another word being also used in Isayah , which we translate crooked . For serpents are both straite and long like a Barre ,

Malo hic coetū intelligi & balaenam . Merc : A coeli ornatu ad maris ornatū tanquam ad aliud extremū descendit . Pined :

Intelligo Balaenam insigne inimis opus divinae potentiae efficacitatem voluntatis atque arbatrij ejus singularitèr comprobant . Coc :

they are also crooked & can winde themselves into a circle when they please , or see it for their advantage . Now the long Bar-like ( or as we say crooked ) serpent , which Job here saith the hand of God hath formed , is according to this interpretation , the Whale-fish or Leviathan , which is the greatest not onely of all the fishes in the Sea , but of all living creatures ; and therefore may well be brought here by Job as an instance to demonstrate the mighty power of God , whether in forming or wounding of him ; especially considering that God himselfe when he would humble and abase Job in the sight of his owne meanenes , as he had led him to the meditation of many of his great workes in nature , throughout the 38th 39th and 40●h Chapters of this , he bestowes the whole 41●● Chapter in a large particular and Rhetoricall description of the Leviathan ; and though he had sayd of the Behemoth or Elephant ( Chap. 40.19 . ) He is the chiefe of the wayes of God : yet he saith more of the Leviathan or Whale ( Chap. 41.33 , 34. ) Vpon earth there is none like him , who is made without feare , he beholdeth all high things , he is a king over all the children of pride . As if he had sayd , The Elephant is the chiefe of all sensitive living creatures upon the earth , but the Whale is greater then the Elephant , therefore he exceeds all creatures moving upon the earth . The Whale is so vast & turbulent a living creature , that he is joyned with the Sea which is the vastest and most turbulent creature without life . Thus Job speakes ( Chap. 7.12 . ) Am I a Sea or a Whale that thou settest a watch over me ? implying that the Whale is among sensitive creatures as the Sea is among insensitive the greatest and most unruly of them , and therefore hath as much need to be watched by a divine providence as the Sea it selfe hath . Thus the Psalmist describing the great workes of God , putteth the Leviathan or Whale among the chiefest of them ( Psal. 104.24 , 25 , 26. ) O Lord , how manifold are thy workes ! in wisedome hast thou made them all : the earth is full of thy riches ; so is the great and wide Sea , wherein are things creeping innumerable , both small and great beasts . There goe the Ships , there is That Leviathan whom thou hast made to play therein . Thus we see how the Scripture consents in exalting the power and wisedome of God in this part of his worke the forming of this long and mighty , or ( as we translate the Substantive Epithete ) crooked serpent . And therefore Job might wel claspe these two together ( while he was studying to exemplifie in particulars the greatnes of the workes of God ) his garnishing or peopling the heavens with such infinite variety of Starres , especially with the Sunne , and his forming of and so storing the Sea with such infinite variety of fishes , especially with the Leviathan . For as the Sun is a Prince among the lights of heaven , so Leviathan is a Prince a King among the fishes of the Sea . His hand hath formed the Crooked ( or rather the long ) Serpent . And if any should object against this interpretation , that it seemes unsutable to call the Whale or Leviathan a Serpent . I answer , that the text in Isayah ( Chap : 27.1 . ) before alledged may wel beare us out in it ; which ( though it be to be understood of the Devill or of his instruments the enemyes of the Churches peace and safety , yet ) calleth Leviathan , the peircing ( which word in the Original , as I hinted before is here in Job rendred crooked ) Serpent ; and in the immediately following words , That crooked Serpent , and the Dragon that is in the Sea .

Wherefore restg ( chiefely if not onely ) in this interpretation , that Job having gone up in his discourse to the heavens , and the garnishing of them , came downe to the Sea , and to the furnishing thereof , and instances in that creature which is chiefe in the Sea , The Leviathan , thereby to exalt and lift up the glory of God in his workes of creation and providence ,

Observe .

The Sea , as well as the heavens , and all the inhabitants thereof , declare the mighty workes and workmanship of God .

As the heavens declare the glory of God , and the firmament sheweth his handy-worke ( Psal. 19.1 . ) So the earth declareth the glory of God , and the Sea sheweth his handy-worke . The least creatures preach the power of God , how much more the greatest ; All beleevers are taught of God , and every thing we see teacheth us somewhat of God , and this they teach us especially that God is the former of them all . The Hand of God hath formed the Eagle , and a lesse powerfull hand then Gods could not forme a fly . The hand of God hath formed the Elephant , and a lesse powerfull hand then his could not forme a mouse . The hand of God hath formed Leviathan , and a hand lesse powerfull then his could not forme a shrimpe . As Jesus Christ was declared many wayes to be the Son of God , but ( as the Apostle saith , Rom. 1.4 . ) He was declared to be the Son of God with power ( or powerfully declared to be the Son of God ) by the resurrection from the dead . So all things that are created declare that their Creator is God ; But he is declared with power or powerfully declared to be God by many of the creatures . Who can make any thing to live , but the living God ? Who can make Great things , but the Great God ? His hand hath formed the crooked serpent .

And seing the Lord hath formed the crooked serpent , even those creatures that are most dreadfull and dangerous to man ; then the most dreadfull and dangerous creatures are under the power of God , hee formed them , and therefore he can restraine and curb them . As it is sayd of Behemoth ( Job 40.19 . ) He that made him can make his sword approach unto him , that is , though he be too strong for man , yet God who gave him that strength , hath infinitely more , and can easily Master him , yea and give a weake man skill and power to doe it : so though it be sayd ( Job 41.26 . ) of Leviathan that the sword of him that layeth at him cannot hold , the speare , the dart , nor the habergeon , yet God , who made him , can make his sword approach to him , or as some render the words under hand , His hand hath and can wound Leviathan the crooked Serpent ; He can put a hooke in his nose , and bore his jaw through with a thorne . And thus God can doe also with those , who are Leviathans , and crooked Serpents in a figure , The Devill , and all cruel-minded men who doe his worke , and cary on his designe against the people of God , as is expressed in that lately alledged Scripture ( Isa. 27.1 . ) In that day the Lord with his sore and great and strong sword shall punish Leviathan , the peircing Serpent , that is , those enemyes and persecuters of his people , who seeme to be as strong and invincible as Leviathan , and as subtle and dangerous as the most peircing stinging Serpent . Thus the Lord assured his faithfull ones ( Isa: 54.16 , 17. ) That no weapon formed against them should prosper ; for ( saith he ) I have created the Smith that bloweth the coales in the fire , and that bringeth forth an Instrument for his worke , and I have created the waster to destroy . Therefore I can hinder the waster from destroying , and make all his weapons edgelesse , poyntlesse , no more able to wound , then a straw or a rush . How soone can God blunt and abate the keenest spirits of men , and weaken their strongest armes , when he seeth they will but doe mischiefe with them ? He that causeth motion can stop it ; and he that giveth power can call it in , or breake it where it is . While God is on our side who made all , we need not feare who are made against us ; Though they have teeth like Lyons , and stings like Serpents we are safe ; The hand of God can kill and wound , for , His Hand hath formed the crooked Serpent .

Vers. 14. Lo , these are parts of his wayes , but how little a portion is heard of him ? but the thunder of his power who can understand ?

Thus Job concludes ; after he had given an enumeration or Induction of many particulars , he doth as it were hold them forth in his hand to the view of all men ; Behold , or , lo these are parts of his wayes .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 finem extremitatem denotat . The word which we render parts , signifyeth the end or extremity of a thing . There is a twofold extremity ; first , that which is utmost or furthest from us ; secondly , that which is hithermost or neerest to us . The word takes in both , Ne me putetis omnia enarrasse , vix enim extremam partem attigi . Coc : and is used for both in one text ( Psal. 19.6 . ) His going forth ( that is , the going forth of the Sunne ) is from the end of the heaven , and his circuit unto the ends of it : As if he had sayd , the Sunne compasseth the heaven round , and visiteth both the hithermost and uttermost ( as to us ) extremityes of it . In the present text of Job we are to understand it of the hithermost extremity , or of that which is next us , implying that there are many and much more glorious things to be spoken of God , if we were able to comprehend them , & reach the uttermost end or extremity of them . And that it is so to be understood here , is plaine from the next words , But how litle a portion is heard of him ? Ecce hae sunt orae viarum ejus . Coc : Licet quae dixi siensibus nostris , et judicio maxima esse videantur et verè sint stupenda respectu tamen divinae potentiae non sunt nisi , minutiae , peripsemata minimaque particulae eorum quae fecit ac facere potest . Bold : Extrema viae erunt opera minora & nostri captus . Coc : In complyance with which sence some render the text thus ; These are the edges or borders of his wayes ; as if Job had sayd , I have shewed you onely the borders , I have not led you into the heart of the Country , or into the midst of the workes and wayes of God , much lesse to the furthest extremity or outside of them . I have indeed spoken of very great and wonderfull things , yet all that I have sayd is but litle to what might be sayd , or at least to what really is . I have given you but as it were the parings and chipings of Gods workes , I have not gone to the bottome , nor reached the depth of them . So that Job seemes to distinguish these effects and workes of God , about which he had discoursed , from some greater workes , which he was not able to attaine unto , nor make any discovery of ; There are not onely Celestiall , but super-celestiall workes of God ; wee cannot well apprehend , much lesse comprehend what he hath wrought under the heavens , which are onely the outside of his workes , much lesse those which are above the heavens : For as none of the works of God appeare to us , or have been found out by us in their fulnesse and utmost extent , so God hath done some great works which doe not at all appeare to us ; And those things which appeare are but small parts or parcels in comparison of those which as yet doe not appeare to us . Lo , these are parts of his wayes . The wayes of God are spoken of in Scripture under a twofold notion .

First , As the wayes in which God would have us walke ; so the commandements and statutes of God , are called the wayes of God ( Psal. 119.33 . ) Teach me , O Lord , the way of thy statutes , and I shall keepe it unto the end .

Secondly , The wayes of God are those wherein he comes and reveales himselfe to us . Via dei illius opera sunt & agendi rationes quibus ad nos ille venire , dicitur quia in his prodit ad nos et progrediendo se magis magisque nostris sensibus accommodat . Coc : As that is a mans way wherein or whereby he is knowne , so in whatsoever God manifesteth or maketh himselfe knowne to us , that is the way of God ( Isa: 55.8 . ) My thoughts are not your thoughts ; neither are your wayes my wayes ; saith the Lord . That is , my wayes of mercy are as farre above your wayes of mercy , as your dutyes are below my wayes of holynes ; yea what are your wayes of sinfulnes in doing evill , to my wayes of graciousnes in pardoning the evills which ye have done ? Man hath a vast and a large heart in sinning , but the vastnes and largenes of mans heart in sinning , is but scantnes and narrownes to the largenes and vastnes of Gods heart in pardoning . We may understand the Lord speaking in eyther of or in both these sences ; My wayes are not as your wayes . And in general , the way of God is that wherein he acteth or revealeth himselfe towards us , whether it be in mercy or in Judgement , in love or terrour . God hath some wayes which we may call foule and troublesome wayes ; such are his wayes of judgement : he hath other wayes , which we may call fayre and delightsome wayes , such are all his wayes of mercy . And as God comes to us continually in one or other of these wayes of providence , so he came forth of old in the way of creation ( Prov: 8.22 . ) The Lord possessed mee in the beginning of his way , before his workes of old . When God first came forth , and appeared in making the world , hee possessed me ( saith Wisedome ) that is , from everlasting . A way is , that wherein we goe out , and shew our selves openly or abroad . And hence it is elegantly sayd , that Creation was the beginning of Gods way , for then God did as it were goe out from himselfe into his workes , and in his workes he shewed himselfe openly , who was before hidden in himselfe from Eternity . God had infinite immanent or internal acts in himselfe before , or rather God was one infinite eternal immanent Act before . But the first external transient act of God , or the first expression of himselfe ( who can never be expressed , to the life , as he is ) was by the worke of creation ; and therefore that was the beginning of his way . And of this way , the way of creation , as also of those of providence Job speaketh when he sayth , lo , these are parts of his wayes .

Accommodatè ad subjectam materiam viae dei dici possunt tēpestates , na ●que in hujusmodi mirabilibut aeris mutationibus ille vanire ad nos dicitur . And hence the Scripture calleth stormes and tempests , thunder , and lightning , in which God appeareth so terrible , the wayes of God ( Nah: 1.3 . ) The Lord is slow to anger , and great in power , and will not at all acquit the wicked : The Lord hath his way in the whirlewind , and in the storme , and the clouds are the dust of his feete ; that is , God declareth himselfe to be God by his judgements and angry dispensations , which , like boysterous windes and stormes , which , like clouds and darknes afflict the children of men ; loe these are parts of his wayes .

Hence note .

First , All that we know of the workes of God is but a part .

As 't is sayd of Solomon ( 1 Kings 4.33 . ) that he spake of trees , from the Cedar tree , that is in Lebanon , even unto the hyssope that springeth out of the wall : He spake also of beasts , and of fowl , and of creeping things , and of fishes ; so Job had been discoursing from the heights of heaven to the bottome of the Sea , yea to the bottome of hel ; and yet he comes off , and sayth , loe these are parts of his wayes . He that speaketh and knoweth many things , yea he that speaketh all that he knoweth , hath yet spoken onely a part of that which is knowable . The Apostle sayth ( 1 Cor: 13.9 , 10. ) We know in part , and we prophecy in part ; Many know more then they utter or prophecy , but no man can utter or prophecy more then he knoweth ; We know but a part of what is to be knowne ; and we know what wee know but in part , and therefore when we have spoken our all , we have spoken but a part . Though every Godly man knoweth all things needfull for him to doe and beleeve , yet the holyest man on earth doth not know all that God hath done . God hath some reserved and secret wayes into which he doth not lead his people . As the best of Saints see but the Back-parts of God in this life , so they see but a part of the wayes of God in this life , loe , These are parts of his wayes .

Againe , Taking the original word as it signifies not only a part but the outside or extreame of any thing ,

Note .

That which wee know of the workes of God , is not onely no more then a part of his workes , but 't is indeed only the outside of his workes .

'T is but as the hemme to a garment , or the borders to a Continent . When we have travelled as farre as we can , and as we thinke into the very heart of the workes of God , yet we have gone no further then the borders of them ; And it is , as if a man comming to discover this Island , should onely walke upon the shoare where he dis-embarkt , and there viewing the cliffes and rockes , the sands and neerest Marishes , should take upon him to report the state of the whole Island : what hath this man seene ? nothing but the extremity , the border of the Land , and can he make a compleate discovery of the whole ? he hath not seene the pleasant hills and vales , the townes , and Cities , the forts and Castles , the trade and riches , the customes and manners of the people ; no man can know the chiefe things of a Nation or Country that stands onely upon the shoare . All that we know of the workes of God , is onely the shoare , and outside of them ; we cannot reach the heart , nor fathome the bottome of them . The workes of the Lord are great , ( Psal. 111.2 . ) Sought out of all them that have pleasure therein ; that is , they who take pleasure in them doe their utmost , to finde out the utmost of them ; A godly man is as industrious to understand the wayes and workes of God as he is to understand his word , yet he cannot reach eyther fully ; And therefore that Psalme hath an excellent conclusion , to satisfie us in our exclusion ( as yet ) from the perfect knowledge of these things . The feare of the Lord is the beginning of wisedome , a good understanding have all they that doe his commandements ; As if the Lord had sayd , though while ye labour to seeke out my workes , yet , ye cannot finde them out to perfection , be not discouraged , as if ye were shortned in wisedome , and knowledge ; for the feare of my name is wisedome enough for you , and obedience to my commandements is the best understanding ; let this satisfie you while ye know but a part of my wayes . And if wee know but a part , and that the outside of the wayes and workes of God , then surely we cannot know all of God himselfe : as it followeth in the next words , And how little a portion is heard of him ?

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pars pa●ticula murmur tenuis susurrus . Susurrum verborum ejus . Symmach● ut deinceps cum ingenti toni●ru comparet . vix parvam stillam sermonis ejus audierimus . Vulg: Sept : In Hebraeo tantum est pa●lulū , pauxillumvè sine ulla guttae , sive stillae mentione 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quanta exiguitas . The Original notes any thing which is little , or a little portion of any thing . Hence some render it a drop , which is a little or the least portion of water . So the vulgar and the Seventy , Wee have hardly heard a little drop of his speech . Others render it a whisper , which is but a little portion of a voyce . How little a whisper have we heard of him ? The workes of God are as it were a whisper concerning him , all that we see , or can say , makes but a kinde of silent report of God , in comparison to what he is , or to what might be sayd of him . And so the word whisper , is opposed to thunder in the close of the verse , But the thunder of his power , who can understand ? As if Job had sayd , All that I have spoken of God is but a whisper , there is a Thunder of his power , which I am neither able to utter , nor to understand . All creatures speake a God , yea they speake much of God , as the Apostle affirmeth for the conviction of the Gentiles in their Idolatrous departures from him ( Rom: 1.20 . ) For the invisible things of him from the creation of the world are cleerely seene , being understood by the things that are made , even his eternall power and God-head , so that they are without excuse : The creatures speake loud enough to stop mans mouth and leave him without all excuse , Opera haec nominat susurrum sermonis ab usu et fine . Sunt enim opera dei significativa , indicant gloriam authoris : sed non sunt clarus sermo verum submissior susurrus sc: indices leviores et benigniores , & quasi puerorum magistri non docentes omnia sed accommodata captui . Coc : Quam pauca sunt quae scimus respectu corum quae nescimus . yet comparatively they doe but whisper , there is a thunder of God infinitely lowder then their voyce . So that Job calleth those workes of God wherein he had instanced a whisper or still voyce , because though they signifie to us and declare the Glory of their Author , yet they are not a full declaration of it , but only such a one as is accommodated to our childish capacity . All that they speake or can speake of God , yea all that can be spoken of God by the wisest of men , is onely as a whisper to thunder , or as a drop to the Ocean ; But I shall not say more of the elegancy of this word here , it having been already opened ( Chap: 4.12 . ) where Eliphaz thus bespeakes Job ; Now a thing was secretly ( or as we put in the Margin , by stealth ) brought to me , and mine eare receaved a little ( a whisper , a drop ) thereof , in thoughts from visions of the night , &c. All that we know now , of God and his wayes is but little to what wee know not , and but little to what wee shall know hereafter ; every day wee heare great things reported and preached of God both to our eyes and eares , and though we should have sermon upon sermon , line upon line all the dayes of our lives , yet at the last day of our lives wee must say , How little a portion have wee heard of him ? The thunder of his power , the lowdest and clearest speakings of it , are reserved to that state when our eares shall be bored and our hearts proportionably enlarged to receave it .

Further , Job had been long speaking of the workes and wayes of God , yet concludeth , how little a portion is heard of him ? why doth he not rather say ; how little a portion is heard of them ? the reason is because what ever is sayd of the wayes , and workes of God , is to discover God , rather then to discover them . To speake of the earth and seas , of the ayre and fire , of thunder and lightning , of the heavens and starres , is not an extolling of the workes of God , but an extolling of God in and for his workes .

Hence note .

The workes of God should leade us to God himselfe .

Our study of the creature should be to gaine a clearer light and knowledge of the creator . There are many expressions , and impressions of God upon the things which he hath made , and we never see them as we ought , till in them we see their maker . A critical eye lookes upon a picture , not so much to see the colours or the paint , as to discerne the skill and workmanship of the Painter or Limner , yea some ( as the Apostle speakes in reference to spiritualls ) have sences so exercised about these artificialls , that they will read the Artists name in the forme and exquisitenes of his art ; An Apelles or a Michael Angelo needs not put his name to his worke , his worke proclaimes his name to those who are judicious beholders of such kinde of workes : How much more ( as the Psalmist speakes ) that the name of God is neere , doe his wondrous workes ( both of creation and providence ) declare to all discreete beholders ? that which the eye and heart of every godly man is cheifely upon , is to find out and behold The name , that is , the wisedome , power and goodnes of God in all his workes , both of creation and providence ; It were better for us never to enjoy the creature , then not to enjoy God in it ; and it were better for us not to see the creature , then not to have a sight of God in it ; And yet when we have seene the most of God which the creature can shew us , we have reason to say , how little a portion is seene of him ? and when we have heard the most of God that can be reported to us from the creation , we have reason to say , as Job here doth , how little a portion is heard of him ? and to conclude as he doth this verse and Chapter .

But the thunder of his power who can understand ?

This thunder of his power , may be taken ,

First , Strictly , and in the letter for natural thunder ; for , even that is numbred in Scripture among the wonderfull and most dreadfull workes of God . The Scripture calleth it also the voyce of God ( Psal. 29.3 . ) The voyce of the Lord is upon the waters , the God of Glory thundereth . Non , aliter de tonitruo loquuntur sacrae scripturae quam de dei voce , magnifica atque terrib●li , plenaque minarum . Thus a learned paraphrast connects these words with the former ; As if Job had sayd ; Now that I have sayd , all that I can , how little a thing is it in comparison of him and his greatnes ; as may appeare by one instance more , the power and majesty which he utters in his thunder , which who can sufficiently admire ? and therefore none can fully understand .

Secondly , The Thunder of his power , is any extraordinary worke of God , especially his dreadfull and terrible workes of Judgement : For by them he speakes out his infinite power and majesty in the eares of men as it were by thunder . Of such a voyce we read ( Psal. 68.32 , 33. ) Sing unto God ye kingdomes of the earth , O sing prayses unto the Lord , Selah . Who this Lord is , and how he manifests himselfe is set forth in the next words , Insignibus vero illius gestis quibus non tam splendet quam cum tonitru coruscat animo percipiēdis quie tandem per fuerit . Bez : to him that rideth upon the heavens of heavens , which were of old , lo he doth send out his voyce , and that a mighty voyce . Thus also the Prophet Isayah ( Chap: 30.30 . ) describes the Lord comming forth for the rescue of his people , and the utter ruine of the Assyrian Army . And the Lord shall cause his glorious voyce to be heard , and shall shew the lightning downe of his arme , with the indignation of his anger , and with the flame of a deveuring fire , with scattering , and tempest , and hailestones . For though that destruction of the Assyrians was effected by the ministery of an Angel ( Isa: 37.36 . ) yet , doubtlesse it was not done in silence , but eyther with an amazing tempest , mixt with thunder and lightning , or with such confusion and terror as appeared like one . In the Booke of the Revelation ( which hath as one of the Ancients speaketh , as many mysteryes as words ) the dreadfull judgements prophecyed to come upon the world in the severall Ages of it , are expressed by Thunder ( Revel. 10.4 . ) And when the seven thunders had uttered their voyces , I was about to write : and I heard a voyce from heaven , saying unto mee , seale up those things which the seven thunders uttered , and write them not . And as elsewhere , so especially in this booke of Job , we find , those things which carry the greatest strength and terror in them , exprest by thunder ( Job 39.19 . ) Hast thou given the horse strength ? hast thou clothed his necke with thunder ; that is , hast thou made the horse who is so strong and terrible ? And at the 25th verse ( treating still of the horse ) he sayth among the trumpets , Haec nos cogitata et levitèr cōmemorata obstupefaciūt quid si majora quae illius potestate continentur &c. Pined . Quis comprehendere potest ingentes domini virtutes , quae velut vocem tonitrui more attollant prae magnitudine et multitudine . Merc : Quis satis consideret . Pisc : Tonitru fortitudinū vocat sermonem clarum , fortitèr prolatum , quod sit velut tonitru maximum . Coc : Tonitru potentiae . i. e. Ipsum intonantem & loquentem coram . Argumentum est per comparationem majoris . Jun: Tonare eos dicimus qui orarationis et eloquentiae vi maximè pollent . Novar : ha , ha ; and he smelleth the battaile afarre of , the thunder of the Captaines , and the shouting ; that is , the horse is pleased to heare the Great Commanders speake with a loud voyce , eyther directing , threatning , or encouraging their Souldiers . Thus , the Thunder of Gods power , is some wonderfull act of his power , which lifts up its voyce ( as it were ) like Thunder . This who can understand ? none can . The word signifyes also to weigh and consider ; so some render it here , Who can sufficiently consider the Thunder of his power ? who can consider it as he ought ; eyther , first , according to the depth and mysteriousnesse of it , or , secondly , according to the dignity and worthines of it .

Thirdly , These words , who can understand the thunder of his power ? may be expounded of the highest and clearest publication of his power ; The thundering of it out . As if Job had sayd , I have whispered a little to you , but if God should thunder out himselfe , or if his workes were spoken out ( as they deserve ) in thunder , the minds of men would be amazed , and their understandings confounded ; The thunder of his power who can understand ? 'T is usuall among the learned to expresse high eloquence , and strong confidence of speech , by thundering . It was sayd of Alcibiades , that hee thundred Greece ; He was a man so mighty in Elocution , that he made his hearers tremble . And hence Christ himselfe surnamed two of his owne Disciples ( James the son of Zebedee , and John the Brother of James ) Boanerges , which is , The Sons of Thunder . They did not speake ( as we say ) like a mouse in a cheese , but with a great voyce , and with a greater spirit ; they spake the messages of heaven as if it thundered from heaven . There may be a great force in a low voyce , while what is spoken comes with much clearenes of reason , and strength of Authority , or ( as the Apostle gives it ) in the evidence and demonstration of the Spirit ; but when all these are convayed by a mighty voyce , a voyce like thunder , how forceable are they ? Basil was sayd to Thunder in his doctrine , and lighten in his life . Such ( to the hight ) was that voyce of words ( in Mount Horeb at the giving of the Law ) Which voyce they that heard , intreated that the Word should not be spoken to them any more ( Heb: 12.19 . ) that is , that it should not be spoken to them any more in that manner , or by an immediate voyce from God , as appeares ( Exod: 20. v : 18 , 19. ) And all the people saw the Thunderings and the lightnings , and the noyse of the Trumpet , &c. And they sayd unto Moses , speake thou with us and we will heare ; but let not God speake with us , lest we dye . We cannot understand the Thunder of his power .

Hence note .

Man is not able to receave and beare those highest discoveryes of God .

God can speake in such a light as will blind the eyes of man , and in such a language as will rather astonish then instruct him . As among beleevers , they who are carnal and babes in Christ , are not able to eate strong meate , they must be fed with milke ( as the Apostles speakes , 1 Cor. 3.2 . ) So wee may say of all Beleevers , even of those that are strongest , God doth onely whisper and speake gently to them , the thunder of his power they cannot understand . For as there is a peace of God which passeth all understanding ( Phil. 4.7 . ) they that have it not , understand nothing of it , and they that have it , understand but little of it ; it passeth all understanding , not a naturall understanding onely , but also a spirituall . And as there is a love of Christ passing knowledge ( Eph. 3.19 . ) which yet we should labour to know ; a love which hath an incomprehensible height , and length , and bredth , and depth in it , which yet all the Saints are labouring to comprehend , so there is a manifestation of the will and workes of God , a Thunder of his power , which were it made and spoken out to us , our understanding could not graspe nor comprehend , how much soever we should desire and labour to comprehend it . And therefore God is pleased to put the treasure of his minde and messages in earthen vessells ; not onely as the Apostle gives the reason ( 2 Cor: 4.7 . ) That the excellency of the power may be of God and not of us ; but he doth it also condiscending to our weakenes , lest if he should give out this treasure immediately from himselfe , or should put it into some heavenly vessel , we should not be able to beare the excellency , or ( as Job here speakes ) The Thunder of his power .

Thus after a very long ventilation of the Question between Job and his friends , wee are arrived at the Conclusion of their dispute . Job hath answered two of his friends thrice , the third ( Zophar I meane ) onely twice . He it seemes , gave out and sate downe , whether satisfyed or wearyed , whether having no more to say , or being unwilling to say any more , or thinking that enough had been sayd already , I determine not . But though Jobs friends have done arguing against him , yet he hath not done arguing for himselfe ; Which he doth in five entire Chapters , twice called the continuation of his Parable . In what sence he calleth his ensuing speech a parable , together with the subject matter of it , may through the Gratious presence , and supply of the Spirit of Jesus Christ , who hath helped hetherto , and hath not suffered that little oyle in the Cruse to fayle , shine forth with a clearer light .